당신은 주제를 찾고 있습니까 “collect for purity – \”Collect for Purity\”“? 다음 카테고리의 웹사이트 https://ro.taphoamini.com 에서 귀하의 모든 질문에 답변해 드립니다: https://ro.taphoamini.com/wiki. 바로 아래에서 답을 찾을 수 있습니다. 작성자 John Wesley Slider 이(가) 작성한 기사에는 조회수 259회 및 좋아요 3개 개의 좋아요가 있습니다.
Table of Contents
collect for purity 주제에 대한 동영상 보기
여기에서 이 주제에 대한 비디오를 시청하십시오. 주의 깊게 살펴보고 읽고 있는 내용에 대한 피드백을 제공하세요!
d여기에서 \”Collect for Purity\” – collect for purity 주제에 대한 세부정보를 참조하세요
\”Collect for Purity\” with lyrics and vocals
collect for purity 주제에 대한 자세한 내용은 여기를 참조하세요.
Collect for Purity – Wikipedia
The Collect for Purity is the name traditionally given to the collect prayed near the beginning of the Eucharist in most Anglican rites.
Source: en.wikipedia.org
Date Published: 9/9/2022
View: 1830
The Collect of Purity – 2019 BCP
The Collect for Purity is a powerful way to start worship. It reminds us when we come before God we are la bare. God sees and knows all that we are and all …
Source: www.holytrinitysd.com
Date Published: 10/14/2021
View: 8854
Collect for Purity – A Collection of Prayers
Almighty God, unto whom all hearts be open, all desires known, and from whom no secrets are h: cleanse the thoughts of our hearts by the …
Source: acollectionofprayers.com
Date Published: 3/10/2022
View: 1325
The Words of our Worship | The Collect for Purity
This beautiful prayer, called the Collect for Purity, is among the oldest and most treasured liturgical prayers in our tradition and sets …
Source: saintmichaelsanglican.com
Date Published: 7/5/2021
View: 4698
Meditations on the Mass: The Collect for Purity – Covenant
The collect for purity is a prayer of preparation, both for the priest and for the people. It comes near the beginning of the liturgy, after we …
Source: covenant.livingchurch.org
Date Published: 1/29/2021
View: 2151
The Collect for Purity | Classically Christian – WordPress.com
The Collect for Purity is one of those Prayer Book gems that turns up today in contexts where non-Anglican ministers, or Anglicans running …
Source: thepocketscroll.wordpress.com
Date Published: 11/11/2021
View: 340
The Collect for Purity as a Pattern for Prayer
The Collect for Purity is thus a pattern for all Christian prayer. Buttrick observes: “The collect does collect people: its necessarily general language covers …
Source: www.umcdiscipleship.org
Date Published: 4/2/2021
View: 6583
The Collect for Purity – a Pentecost prayer – LiturgyTools.net
Almighty God, to Whom all hearts are open, all desires known, and from Whom no secrets are hden: Cleanse the thoughts of our hearts by the inspiration of Your …
Source: www.liturgytools.net
Date Published: 6/20/2022
View: 599
주제와 관련된 이미지 collect for purity
주제와 관련된 더 많은 사진을 참조하십시오 \”Collect for Purity\”. 댓글에서 더 많은 관련 이미지를 보거나 필요한 경우 더 많은 관련 기사를 볼 수 있습니다.
주제에 대한 기사 평가 collect for purity
- Author: John Wesley Slider
- Views: 조회수 259회
- Likes: 좋아요 3개
- Date Published: 2019. 3. 26.
- Video Url link: https://www.youtube.com/watch?v=E0N-jnoBY5w
Where is the Collect for Purity in the Book of Common Prayer?
Thomas Cranmer, the author of the original English Prayer Book, translated the Collect of Purity from an 11th century prayer written in Latin. It is thought that this prayer was originally based on Psalm 51. The Collect of Purity has made it into almost every Anglican Prayer Book in the world.
What is the collect in a church service?
The collect is a prayer composed according to a particular structure. It is framed according to a basic plan, though in some collects the plan is imperfectly worked out: Invocation. This is associated with an understanding of some quality of God upon which the prayer is built.
What kind of prayer is a collect?
A collect is simply a prayer meant to gather the intentions of the people and the focus of worship into a succinct prayer. All of the collects more or less fit a pattern that was developed and some would say perfected by Archbishop Cranmer in the first Book of Common Prayer (1549).
How do you write a collect prayer?
- Pick a title—what or who the prayer is for.
- Begin the prayer with an address to God.
- Continue with an attribute or action of God.
- Content.
- End with a Trinitarian doxology.
What is the Collect for Purity in the Episcopal Church?
The Collect for Purity is the name traditionally given to the collect prayed near the beginning of the Eucharist in most Anglican rites. Its oldest known sources are Continental, where it appears in Latin in the 10th century Sacramentarium Fuldense Saeculi X.
Who wrote the Prayer of Humble Access?
The Prayer of Humble Access was beautifully written by the Anglican reformer Thomas Cranmer. Cranmer had in mind many biblical themes when he wrote this prayer. First we see that of the Centurion’s faith in Matthew 8:5-13. The Centurion came to Jesus and asked him to heal his servant lying at home paralyzed.
What are the 4 components of the collect prayer?
- Invocation or address: indicating the person of Trinity addressed, usually God the Father, rarely God the Son.
- Acknowledgement: description of a divine attribute that relates to the petition (often qui … – who … )
- Petition: “for one thing only and that in the tersest language”
- Aspiration: …
- Pleading:
What is the collect part of the Mass?
The “collect” is a prayer that concludes the opening rites of the Mass. The collect invites people to pray in silence for a moment, and then offers a prayer to God that is drawn from the readings or feast of the day, or the purpose for which the Mass is being offered.
Why is the prayer called a collect?
The Latin word collēcta meant the gathering of the people together (from colligō, “to gather”) and may have been applied to this prayer as said before the procession to the church in which Mass was celebrated.
What does the word collects mean?
transitive verb. 1a : to bring together into one body or place. b : to gather or exact from a number of persons or sources collect taxes. c : to gather an accumulation of (objects) especially as a hobby collects stamps. 2 : infer, deduce.
What is opening prayer called?
The opening prayer in a Christian devotion is usually called “the invocation“.
What is the Kyrie eleison prayer?
Kyrie eleison (KI-ree-ay ay-LAY-ee-zonn) or “Lord, have mercy” is a short prayer that is important in Christian worship. It is a prayer from the heart about human need. God owes us nothing. Everything he gives comes from his mercy.
Who lives and reigns with you in the unity of the Holy Spirit?
Through our Lord Jesus Christ, your Son, Who lives and reigns with you in the unity of the Holy Spirit, One God, for ever and ever.
What is a collect form?
It’s a type of form that allows you to gather information. It can include any kind of data you need to collect, from demographic information to contact details, depending on what you’re looking for.
What is the Kyrie eleison prayer?
Kyrie eleison (KI-ree-ay ay-LAY-ee-zonn) or “Lord, have mercy” is a short prayer that is important in Christian worship. It is a prayer from the heart about human need. God owes us nothing. Everything he gives comes from his mercy.
What are the eucharistic prayers?
The eucharistic prayer follows, in which the holiness of God is honoured, his servants are acknowledged, the Last Supper is recalled, and the bread and wine are consecrated.
What is Paraclete in the Bible?
Paraclete (Ancient Greek: παράκλητος, Latin: paracletus) means ‘advocate’ or ‘helper’. In Christianity, the term paraclete most commonly refers to the Holy Spirit.
Collect for Purity
The Collect for Purity is the name traditionally given to the collect prayed near the beginning of the Eucharist in most Anglican rites. Its oldest known sources are Continental, where it appears in Latin in the 10th century Sacramentarium Fuldense Saeculi X.[1]
Though it appeared in The Cloud of Unknowing in English, Thomas Cranmer is credited as translating the prayer into English and from there it has entered almost every Anglican prayer book in the world.
Saint Philip Neri was also known to have prayed this during the Mass in Latin, whenever it was possible according to the rubrics.
Versions [ edit ]
The original Latin prayer may be found in Continental sources in the 10th century Sacramentarium Fuldense Saeculi X[1] where it appears as the proper Collect for a Votive Mass of the Holy Spirit Ad Postulandum Spiritus Sancti Gratiam. It also appears as an alternate Collect for Votive Masses of the Holy Spirit in the Missale Romanum Mediolani, 1474.[2]
Deus cui omne cor patet et omnis voluntas loquitur: et quem nullum latet secretum: purifica per infusionem sancti spiritus cogitationes cordis nostri: ut te perfecte diligere et digne laudare mereamur, per dominum nostrum iesum christum filium tuum qui tecum vivit et regnat in unitate eiusdem spiritus sancti deus, per omnia secula seculorum. Amen.
In England, the 11th century Leofric missal[3][4] and the later Sarum Rite include the Latin prayer as one of those said before Mass.[5][6]
A version appears as the introduction to the 14th-century anonymous contemplative treatise, The Cloud of Unknowing:
God, unto whom alle hertes ben open, and unto whom alle wille spekith, and unto whom no privé thing is hid: I beseche thee so for to clense the entent of myn heart with the unspekable gift of thi grace that I may parfiteliche love thee, and worthilich preise thee. Amen.
Cranmer’s translation first appeared in the First Prayer Book of Edward VI (1549), and carried over unchanged (aside from modernisation of spelling) in the Second Prayer Book of Edward VI (1552) and The Book of Common Prayer (1559 and 1662),[7][8] and thence to all Anglican prayer books based on The Book of Common Prayer, including John Wesley’s recension for the Methodists in North America.[9] This translation is still used in many Anglican churches:
Almighty God, unto whom all hearts be open, all desires known, and from whom no secretes are hid: cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy name: through Christ our Lord. Amen.
The Latin prayer can be found as a preparatory prayer in a 1577 edition of the Tridentine Missale Romanum.[10]
In the 1970s, the Liturgy of St Tikhon was produced for use by Episcopalians who wished to convert to Orthodoxy but retain the liturgy to which they were accustomed. It contains the version which appears in the 1892, 1928, and 1979 (Rite I) editions of the American Book of Common Prayer:
Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid; cleanse the thoughts of our hearts by the inspiration of thy Holy Ghost, that we may perfectly love thee, and worthily magnify thy Holy Name; through Christ our Lord. Amen.
The 1979 Book of Common Prayer published by The Episcopal Church includes a version in Rite Two with modern wording:
“Almighty God, to you all hearts are open, all desires known, and from you no secrets are hid: Cleanse the thoughts of our hearts by the inspiration of your Holy Spirit, that we may perfectly love you, and worthily magnify your holy Name; through Christ our Lord. Amen.”
The 1978 Lutheran Book of Worship and the 1980 Alternative Service Book published by the Church of England contain the following version in contemporary English:[11]
“Almighty God, to whom all hearts are open, all desires known, and from whom no secrets are hidden: cleanse the thoughts of our hearts by the inspiration of your Holy Spirit, that we may perfectly love you, and worthily magnify your holy name; through Christ our Lord. Amen.”
The 1989 United Methodist Hymnal contains the following version, which varies only slightly from that contained in the 1979 Book of Common Prayer:[12]
“Almighty God, to you all hearts are open, all desires known, and from you no secrets are hidden. Cleanse the thoughts of our hearts by the inspiration of your Holy Spirit, that we may perfectly love you, and worthily magnify your holy name, through Christ our Lord. Amen.”
The 2015 Divine Worship Missal published by the Roman Catholic Church for the Personal Ordinariates of former Anglicans contains the following version, which follows Cranmer’s translation:
Almighty God, unto whom all hearts be open, all desires known, and from whom no secrets are hid: cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy Name; through Christ our Lord. Amen.
Collect for Purity
Almighty God,
to whom all hearts are open,
all desires known,
and from whom no secrets are hidden:
cleanse the thoughts of our hearts
by the inspiration of your Holy Spirit,
that we may love you completely,
and rightly magnify your holy name;
through Christ our Lord. Amen.
Source: 11th-century Leofric missal, also attributed to the Gregorian Sacramentary (7th Century)
Source of this version: Modified from 1980 Alternative Service Book via wikipedia.com
Traditional English:
Almighty God, unto whom all hearts be open, all desires known, and from whom no secrets are hid: cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy name: through Christ our Lord. Amen.
Source: Book of Common Prayer
Latin:
Deus cui omne cor patet et omnis voluntas loquitur: et quem nullum latet secretum: purifica per infusionem sancti spiritus cogitationes cordis nostri: ut te perfecte diligere et digne laudare mereamur, per dominum nostrum iesum christum filium tuum qui tecum vivit et regnat in unitate eiusdem spiritus sancti deus, per omnia secula seculorum. Amen.
This prayer has its own page on wikipedia.
Variant:
…of your Holy Spirit, that every thought and word of ours may begin from you, and in you be perfectly completed, through Christ our Lord. (The Catholic Prayer Book, 1984, 1986)
Sarum version begins:
O God, unto whom all hearts be open…
Community Worship
Community Worship
The Collect
The collect is a prayer composed according to a particular structure. It is framed according to a basic plan, though in some collects the plan is imperfectly worked out:
Invocation. This is associated with an understanding of some quality of God upon which the prayer is built. Because God is a certain kind of God, we are bold to pray for this or that thing. Petition. This constitutes the body of the prayer, and is its central point. Aspiration. This is what we hope to receive from the petition. Ascription. Ordinariliy this is “through Jesus Christ our Lord,” though this may be modified for the sake of rhythm and variation. The full form is Trinitarian.
For example, here is the collect for the feast of the Epiphany (BAS p.280):
Eternal God, who by a star led wise men to the worship of your Son, guide by your light the nations of the earth, that the whole world may know your glory; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever.
Chanting the Collect
At the office, the collect is recited on one note.
At the Eucharist, the sections of the collect are distinguished by changes in pitch. The reciting note is varied in two ways, by metrum and by flex. The metrum ends the invocation, the flex ends the petition and the aspiration (either one flex at the end of each, or one at the end of the two sections combined), and the metrum ends the ascription.
So the collect for Epiphany, above, is sung as follows:
Want to hear the whole collect as it is sung? Click here.
A recipe for collect-writing (with a long narrative introduction) — Earth and Altar
In November of last year I had gone on a first date, and as I often do, I was getting way into my feelings way too quickly (you know, planning my dance feature for the wedding reception, naming the kids, designing the house, etc.). But in an effort to grow as a person, I was determined to channel the energy in a more productive way this time.
While brainstorming ideas, I thought back to a tweet I’d seen several months earlier from someone either in or adjacent to weird Anglican twitter, which had been “a collect for when chips must be eaten quietly,” formatted in the font and style of the Book of Common Prayer, which had delighted me at the time (shoutout to whoever tweeted this! I’ve gone back and tried to find you and the tweet, to no avail, but I appreciate you!). Does God care and want to hear about the silly, embarrassing moments of our lives? Is it meaningful to ask for God’s help when we find ourselves in laughably sticky situations? Of course!
Conveniently, I had just written a collect for my parish’s (St. Philip’s, Harlem) first celebration of the feast of the Rev. Peter Williams, our first rector and the second Black man ordained in the Episcopal church. I enjoyed the experience of a new kind of writing, a new way of praying, and the way in which an exercise of private devotion could then be of service to others in a more public setting.
So I decided to write a collect “for when one is enamored but must be chill about it:”
O Unmoved Mover, whose burden is easy and whose yoke is light, we beseech thee now for the chill which so easily eludes us. By the still, small voice of thy Spirit, make us still. By the steadiness of thy hand, calm our restless hearts. By the steadfastness of thy love, make us patient in all manner of romantic captivation, for the right ordering of love toward others which is the mark of the Kingdom of our Lord Jesus Christ, who reigns with thee and the Holy Spirit, one God, now and forever. Amen.
As playful as it was, it was genuinely efficacious in many respects: helping me to invite God into my romantic life, channeling my thoughts into productive acknowledgments and requests to God rather than letting them run wild, and truly, over time, effecting real spiritual maturation through this unique spiritual discipline.
I texted the collect to a few friends, mainly just as a humorous peek into my life, and they all thoroughly enjoyed it, so I tweeted it, and folks enjoyed it there as well. So with the private benefits and the public interest as incentives, I decided to commit to writing one collect per day for the foreseeable future. There was a solid stretch of several months where I would post my work daily; prayers for when one is getting trolled on the internet, for when one has been ghosted, for before opening a dating app, and so on.
The project became a wonderful way to combine contemporary concerns with traditional language and form, and to bring into my ongoing conversation with God various parts of my life that had not previously been represented. The response from Christian twitter quickly grew beyond anything I’d imagined—it was almost as if folks were waiting for this kind of project to be put out into the world.
Early this year, I was encouraged to start an Instagram account for my work. I resisted at first, thinking that the text-heavy nature wouldn’t translate well to Instagram. Whew, was I wrong! Within a couple of months, through good old word-of-mouth, as well as a couple of big boosts from big names (shoutout to Ekemini Uwan, Erin Moon, Sarah Bessey, Jeff Chu, and Kate Bowler!), followership on Instagram had really taken off. Lovely people would regularly send me affirmations, requests for prayers they’d like me to write, and requests to use my work in various church settings. And a few reported that they’d begun to write prayers of their own, which has been perhaps the most gratifying outcome for me.
Around that same time, a friend of a close friend of mine reached out to me, saying that she loved my work, worked in publishing, and would love to talk to me about the possibility of publishing my work. She connected me with the wonderful lady who became my agent, and before long we were shopping the book to potential publishers. We received three offers, and signed with Convergent, an imprint of Penguin Random House, in early September. A compilation of my prayers will be released next fall.
As all of this has been happening, I’ve been overjoyed to see similar public prayer-writing being done (do check out @blackliturgies and @liturgiesforparents, for starters) by other lovely folks who are part of this ressourcement and liturgical renewal movement in the American church (especially its younger generations). With the books that I’m sure they’ll be publishing, there will be a wave of resources coming out soon that will introduce or reintroduce folks to the beauty of common prayer, and I am pumped about that.
My number one hope is to encourage others to try the spiritual practice of prayer-writing for themselves. Here is a collect “recipe” which has enriched my prayer life and which I commend to you:
Pick a title—what or who the prayer is for. Begin the prayer with an address to God. Continue with an attribute or action of God. Content. End with a Trinitarian doxology. If you’re above 120 words or so, see if you can trim it down.
For before walking into Target
(2) O Jehovah Jireh, (3) who satisfies our souls and makes our hearts content, (4) we beseech thee for a spirit of moderation as we walk into Target. Though the ambience, wide aisles, and $1 section be prone to suck us in, let thy guiding hand keep us on mission. When our carts overflow, help us to separate the wheat from the chaff. When sales and bargains compel us, help us to hear the voice of our bank accounts crying out for mercy. And may this department store remind us of thy provision for every department of our lives, (5) O Father, reigning with our Lord Jesus Christ and the Holy Spirit, one God, now and forever. Amen.
The Collect for Purity – Saint Michael’s Anglican Church
In this series, Fr. Allen Willis expounds upon the text of the 1928 Book of Common Prayer in order to give greater clarity and a deeper connection to the language we use to worship God in the Anglican Tradition.
ALMIGHTY God, unto whom all hearts are open, all desires known, and from whom no secrets are hid; Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy Name; through Christ our Lord. Amen.
This beautiful prayer, called the Collect for Purity, is among the oldest and most treasured liturgical prayers in our tradition and sets the tone for our Sunday morning service of Holy Eucharist.
What is a collect?
In the Anglican, Roman, and Lutheran traditions, a collect (prounounced “call-uct”) is a type of prayer used in a worship service that is meant to gather, or “collect” the intent or heart of the people before Almighty God. It typically has only one theme or intention and follows a basic pattern of Address (“Almighty God…”), Petition (“Cleanse the thoughts of our hearts…”), Aspiration (“that we may perfectly love thee…”) and a Doxology (“Through Christ our Lord…”).
The Anglican tradition has a broad collection of incredibly moving, well-written collects that serve to focus our minds and articulate our intent as we come before the Almighty God. In liturgical worship, every word we use is incredibly important and the language in our prayers and petitions is no different.
“…unto whom all hearts are open, all desires known, and from whom no secrets are hid..”
This is such a striking, sobering opening statement made in the presence of an All-Powerful, All-Knowing God. No matter how good I think I am as I enter church on Sunday morning, how well I think I have done in keeping his commandments through the week, this prayer never fails to prick my spirit and causes me to recall all the ways in which my heart has betrayed me, all the secret sins I may have committed, all the selfish desires I may have harbored. This part of the collect openly recognizes that we are fully exposed before a Holy God. Like Adam and Eve in the garden after their rebellion, we feel an urgent need to cover our shame. But no covering can cloak our sin. There are no hidden places in our hearts with God.
“…Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit…”
The only remedy for the shame of secret sin is the cleansing power of the Holy Spirit in our lives. Our only hope for a clear conscience and a pure mind is through His work of sanctifying our Spirits.
The juxtaposition of this prayer with the Summary of the Law that will follow (“thou shalt love the Lord thy God, with all thy heart..”) is significant as well. Just as the children of Israel go through a process of purification at Mt. Sinai before the law is given, so our minds must be cleansed before we hear the words of Jesus to be able to truly absorb and apply the commandments of God.
“…that we may perfectly love thee, and worthily magnify thy holy Name…”
I think the intent of the prayer at this point is to proclaim our desire to fully and completely love God with our entire being. If our hearts are fully aware of the sin they can possess and know beyond doubt that they have been washed white by the blood of the lamb, our affection and gratitude for the Lamb of God will only continue to grow. Cleansed hearts seek to love Him ever more fully and magnify Him (or “proclaim the greatness of”) more consistently.
The prayer concludes with a short doxology, “through Christ our Lord”, helping us to understand that it is only through Christ that we are able to make any petition to the Father. He is the Door through which we approach an Almighty God, bringing our souls and bodies before Him in worship.
I pray that you will hear the words of the Collect of Purity this Sunday and that they will echo the desire of your heart to be fully cleansed by His Spirit as we seek to worship Him in Spirit and in Truth.
Meditations on the Mass: The Collect for Purity
By Zachary Braddock
This is the first in a series of meditations on the texts of the Mass. Others will follow on succeeding Sundays.
The Collect for Purity dates back at least to the eleventh century (and possibly the eighth). Before its adaptation by Thomas Cranmer in the Book of Common Prayer, it served as a collect for a votive Mass and as part of the priest’s preparation before celebrating. It reads:
Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid; Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy Name; through Christ our Lord. Amen.
The First Part: “Almighty God”
The collect for purity is a prayer of preparation, both for the priest and for the people. It comes near the beginning of the liturgy, after we have gathered as the body of Christ around the altar.
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There are two implications here.
First, We believe in God, the Father, the Almighty. This first prayer, directed to God the Father, orients us immediately. Not merely this single prayer, but the entire Mass, is offered to God the Father, through the Son, in the Holy Spirit. The priest, standing at the head of the assembly, leads the worship the congregation gives, addressed to the one who created all things, the God of Abraham, Isaac, and Jacob. We acknowledge that God is God: he is not made with hands; he is not an idol made of wood or gold. Our God is Reality himself, Truth himself, Love himself.
Second, this opening phrase, two words only, is a declaration of who we are addressing, and our claiming of this time, this space, for worship.
The Second Part: “unto whom all hearts are open, all desires known, and from whom no secrets are hid”
Who can hide from the Lord? Can you keep a secret from God? The one whom we are here to worship knows all and sees all. The author of the Epistle to the Hebrews writes, “And before him no creature is hidden, but all are open and laid bare to the eyes of him with whom we have to do” (Heb. 4:13).
Many years before, the psalmist had written:
O Lord, thou hast searched me out, and known me. * Thou knowest my down-sitting, and mine uprising; thou understandest my thoughts long before. … Yea, the darkness is no darkness with thee, but the night is as clear as the day; * the darkness and light to thee are both alike. (Ps. 139:1, 11)
God sees each one of us as we really are. Every thought, both good and bad, every passing fantasy, every deep longing desire, every momentary burst of anger, our every virtue and our every vice are seen by God. He sees us better than we see ourselves, because our eyes and our hearts have been clouded by sin.[2]
It has been this way since the beginning, since humanity’s fall from grace. St. Augustine of Hippo summed it up in a saying: non posse non peccare. You are not able not to sin. Our very nature, the essence of what it means to be human, is corrupted, and can be healed only through Jesus Christ, who offered himself upon the Altar of the Cross, “a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world.”
The Third Part: “Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy Name”
We are here to worship. We are here to offer a sacrifice. From our various places of living, of working, of doing all the things we do, we are gathered in one place and, God willing, with one accord. We have nothing to offer because Jesus has offered “his one oblation of himself once offered.” And yet we offer “ourselves, our souls and bodies, to be a reasonable, holy, and living sacrifice” unto God, that not our wills, but his divine will may be done, and that we may participate in his plan of redemption. Do we not offer other things as well when we gather? The offerings in the alms basin: is that not something of our own sustenance, which we sacrifice and offer up for the work of the Church? And we use other elements as well: We offer the wax of the candles on the altar. When we use incense, the smoke that rises up is a sign of sacrifice, rising up to God. We offer our prayers, a sacrifice of praise and thanksgiving.
But the greatest thing that we offer here is in the form of bread and wine. We offer the Son, to the Father, in the Holy Spirit. We do not sacrifice Jesus again. The Holy Communion is our continual partaking of that sacrifice, because Jesus gives himself to us under the forms of bread and wine, which are his body and blood.
Some may ask why we worship in this manner. There are various ways to say it, but the simplest is this: Jesus said, “Do this in remembrance of me.”
And, so doing, we approach the altar of God, the God of our joy and gladness, asking that our Lord will cleanse our hearts, in order that we may “prefer nothing to Christ,”[1] that we may love and serve and worship as perfectly as is possible on this earth, that we may live our lives in grace, in the communion of the One, Holy, Catholic, and Apostolic Church, united to God our Father, through Jesus Christ our redeemer, in the Holy Spirit, our guide and protector.
The Rev. Zachary Braddock is a graduate of Nashotah House Theological Seminary, and serves as curate at the Anglican Cathedral of the Epiphany in the Diocese of the Holy Cross, which is affiliated with Forward in Faith, North America. He blogs at 21st centuryAnglican.
Footnotes
[1] See preface to the Regula of St. Benedict. [2] See Eph. 4:18; St. Thomas, Summa Theologiae I-II q3 a3.
The Collect for Purity
One of the most famous collects in the Book of Common Prayer is the Collect for Purity which begins the order for Holy Communion:
ALMIGHTY God, unto whom all hearts be open, all desires known, and from whom no secrets are hid: Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy Name; through Christ our Lord. Amen.
I recently began reading The Cloud of Unknowing, a famous fourteenth-century English mystical/contemplative book. It begins thus:
GOD, unto whom all hearts be open, and unto whom all will speaketh, and unto whom no privy thing is hid. I beseech Thee so for to cleanse the intent of mine heart with the unspeakable gift of Thy grace, that I may perfectly love Thee, and worthily praise Thee. Amen.
Very, very similar to the BCP; a prayer that was popular 200 years before Cranmer. Not that being Anglican means getting spirituality from exclusively English sources, but it is interesting to read the notes from Blunt’s Annotated Book of Common Prayer:
This Prayer … also formed part of the Introductory Prayers of the Celebrant in the Sarum rite [the medieval liturgy of England], and is not found in any other of the English Liturgies or in the Roman. It appears again in a “Missa ad invocandum gratiam Spiritus Sancti” at the end of the Sarum Missal, a Mass which is attributed by Muratori [ii. 282] to St. Gregory, Abbot of Canterbury about A. D. 780. It is found too in the Sacramentary of Alcuin, and it also occurs among the prayers after Mass in the Hereford Missal, and at the end of the York Litany: so that it is probably a Prayer of the early Church, but preserved almost solely by the Church of England. (p. 371)
The Collect for Purity is one of those Prayer Book gems that turns up today in contexts where non-Anglican ministers, or Anglicans running without rubrics, incorporate bits of the liturgy. However, what I have observed is that the context is often totally changed — it is usually a penitent context, whereas in the BCP, Sarum, and the Cloud — despite a general penitential tone in the BCP — it is not.
In all three of these instances, BCP, Sarum, Cloud of Unknowing, the Collect for Purity is preparatory for what follows. We are not confessing our manifold sins and wickedness (yet) — we are simply preparing our hearts and minds to worship almighty God. In the two liturgies, we are about to engage in the archetypical Christian act of worship, the thanksgiving and reenactment of Christ’s lifegiving sacrifice for us. We are about to be ushered into the presence of Almighty God through the embodied praise and worship of the liturgy. So, meekly kneeling upon our knees, this collect is uttered.
In The Cloud of Unknowing, a text is about to be bodied forth that is precisely about pure hearts and minds, about perfect love and worthy praise — about focussing our hearts and minds on nothing but God himself — not even his acts in history. Pure prayer is the highest calling of the Christian — priest, laity, monastic. Purity of heart, according to John Cassian is a prerequisite.
So perhaps we could all adopt this prayer as preparatory for our own times of worship and devotion, seeking pure hearts as we seek the holy God.
The Collect for Purity as a Pattern for Prayer
By Taylor Burton-Edwards
By the Reverend F. Richard Garland
The Collect for Purity of Heart, while not used as often today, has been at the heart of Methodist spiritual life for generations. It has been a part of our Service of Holy Communion from the beginning and is included in our most recent liturgy (UMH, p. 6). Most people of my generation know it by heart. It is a part of our spiritual formation. Speaking personally, when my prayer life goes dry, The Collect for Purity of Heart unfailingly brings me back.
It is a brief prayer. There is a poetic quality to it. It is a complete prayer. What it teaches us about God and our relationship to God is healthy and helpful. It is a pattern for prayer that serves us well, even today.
“Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid: cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy name: through Jesus Christ our Lord. Amen.”
In his book “Prayer” George Buttrick succinctly lays out the pattern. Its purpose is “…to open the door to God without whose coming all worship is vain.” It is “…addressed to God, as Jesus taught” and “…does not lapse from that reverence to address the congregation.” “Almighty God!” In a word, its focus, as it should be, is on God alone.
Then there is a reflection on the nature of God to whom we pray: “…unto whom all hearts are open, all desires known, and from whom no secrets are hid.” We can’t hide from this God. God knows our secrets and our desires. We are an open book to God.
Now that we know Who God is, we can then make our petition: “… cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit.” In a word: “Give us a pure heart.” Clear away all that gets between us and God. “Blessed are the pure in heart for they will see God.” [Matthew 5:8] Hence the name of the prayer.
Then we, according Buttrick, “…offer proof of the sincerity of our prayer” by praying “…that we may perfectly love thee, and worthily magnify thy holy name.” It’s not enough to ask for a pure heart. What do we intend to do with it? Pridefully keep it for ourselves? No! With our pure heart we want more – to love God, to make God’s Name known by our words and deeds.
And how is it that we dare to ask this of God? We ask in the name of Jesus Christ our Lord, who told his disciples: “Very truly, I tell you, if you ask anything of the Father in my name, he will give it to you.” “Ask and you will receive, so that your joy may be complete.” [John 16:23,24]
Even the final “Amen.” is important. It is a prayer that closes the prayer. The word simply means, “Let it be so.” Do we want our prayer to be answered or not? Well then say “Amen!” “Let it be so!”
The Collect for Purity is thus a pattern for all Christian prayer. Buttrick observes: “The collect does collect people: its necessarily general language covers individual need, and yet provides a communal tie. Besides, it links worship generations, joining each congregation with the communion of saints.”
I find it wonderfully nurturing to pray a prayer that my mother prayed, that John Wesley prayed, that Desmond Tutu prayed, that saints in many generations have prayed. When we are connected like that, our worship takes on a rich, deep character that will shape us and nurture us.
Let me commend to you The Collect for Purity of Heart. Pray it. Learn it. Internalize it. It will teach you who God is. It will deepen your relationship to God. It will show you that you can trust Jesus and the power of the Holy Spirit. It will nurture you when your prayer life goes dry. And it will connect you to faithful people everywhere.
I invite you to cut and paste this prayer into a document you will see regularly on your phone, tablet, or computer desktop. Or print it out in a large font, and place it where you can see it prominently throughout your day. Or perhaps, better yet, write it out by hand on a note card and place it where you will regularly come across it– on your bathroom mirror, or on your refrigerator, perhaps.
For now, join me as we pray together:
“Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid: cleanse the thoughts of our hearts by the inspiration of your Holy Spirit, that we may perfectly love you, and worthily magnify your holy name: through Jesus Christ our Lord. Amen.”
The Rev. F. Richard Garland is a retired United Methodist pastor. He continues to contribute to the life of United Methodists and many others through his monthly newletter column, “From Where I Sit,” published by the North Kingstown United Methodist Church. You may see his other columns here.
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