Night Prayer

These are the night prayers which are found in the old English prayer books, originating mainly from Saint Benedict in the 6th century. The words in bold are those which are said or sung in church by all the faithful in unison. This is an ancient tradition of the eastern orthodox Church which can still be seen in the western rite. I have put together and edited these prayers from various sources. The passages from the Bible are basically from the King James Version of 1611, as well as from the Douai-Rheims Version of 1582 and 1610 (see here). After these prayers, one may recite the Salutations (or «Akathist») to the Blessed Virgin, as well as other prayers, such as the one to the guardian angel. I hope this will be helpful for you.

Raphael Papanikolaou

TRADITIONAL ENGLISH COMPLINE

A General Thanksgiving

God pantokrator, father of all compassions, we thine unworthy servants do give thee most humble and hearty thanks for all thy goodness and loving-kindness to us and to all men. We bless thee for our creation, preservation, and all the blessings of this life; but above all for thine inestimable love in the redemption of the world by our Lord Jesus Christ, for the means of grace, and for the hope of glory. And we beseech thee, give us that due sense of all thy mercies, that our hearts may be unfeignedly thankful, and that we shew forth thy praise, not only with our lips, but in our lives; by giving up ourselves to thy service, and by walking before thee in holiness and righteousness all our days; through Jesus Christ our Lord, to whom with thee and the Holy Ghost be all honour and glory, world without end. Amen.

The Lord pantokrator grant us a quiet night and a perfect end.
Amen.

Brethren, be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: whom resist, steadfast in the faith. (1 Peter 5:8-9)

But thou, O Lord, have mercy upon us.
Thanks be to God.

Our help is in the name of the Lord,
who made heaven and earth. (See Psalms 123:8)

The following or other suitable words of penitence may be used:

I confess to God pantokrator, to blessed Mary ever Virgin, to blessed Michael the Archangel, to blessed John the Baptist, to the holy Apostles Peter and Paul, to all the Saints, and to you, brethren: that I have sinned exceedingly in thought, word and deed: through my fault, through my fault, through my most grievous fault. Therefore I beseech blessed Mary ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy Apostles Peter and Paul, all the Saints, and you, brethren, to pray for me to the Lord our God.

O God, make speed to save us:
O Lord, make haste to help us. (See Psalms 69:1)

Glory be to the Father, and to the Son:
and to the Holy Ghost;
as it was in the beginning, is now, and ever shall be:
world without end. Amen.

Praise ye the Lord.
The Lord’s name be praised.

The following or another suitable hymn may be sung:

To Thee before the close of day,
Creator of the world, we pray,
That, with thy wonted favour, thou
Wouldst be our guard and keeper now. Διαβάστε τη συνέχεια του άρθρου »

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“These Truths We Hold” (Part XXXVII)

holy sepulcher church praying

Continued from (Part XXXVI)

Mechanics of Prayer.

The Church of Christ teaches us prayers composed by righteous and holy men. The Holy Fathers and Ascetics of the Church, enlightened by the grace of God, have composed many beautiful prayers, filled with holy thoughts and deep feeling for the guidance and admonition of Christians. We hear these prayers in Church during the Divine Services, but for private prayer at home, each Christian must recite the prayers contained in the Prayerbook.

When we begin to pray, we do not immediately break off from our daily tasks and just start praying, but we must prepare ourselves. As the Prayerbook says: “Stand in silence for a few moments until all your senses are calmed.” Furthermore, as Holy Scripture tells us: Before offer-ing a prayer, prepare yourself; and do not be like a man who tempts the Lord (Sirach 18:23). In addition to this, before entering into prayer, one must prepare himself not only inwardly, but also outwardly.

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“These Truths We Hold” (Part XXXVI)

prayer

Continued from (Part XXXV)

Orthodox Prayer.

The goal of the Christian’s life on earth is salvation in our Lord Jesus Christ and, at the same time, communion with God. The means for this communion is prayer, and through his prayer the Christian is joined in one spirit with the Lord (I Cor. 6:17). Prayer is the focal point and foundation of spiritual life and the source of salvation. Without prayer, as St. John Chrysostom says, there is no life in the spirit. Without prayer man is deprived of communion with God and can be compared to a dry and barren tree, which is cut down and thrown into the fire (Matt. 7:19).

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“These Truths We Hold” (Part XXXV)

The Wedding at Cana

Continued from (Part XXXIV)

Holy Matrimony.

In the theology of the Orthodox Church man is made in the Image of the Most-holy Trinity, and, except in certain special cases (such as monasticism, for example), he is not intended by God to live alone, but in a family situation. Just as God blessed the first humans, Adam and Eve, to live as a family, to be fruitful and multiply, so too the Church blesses the union of a man and a woman. Marriage, however, is not a state of nature, but is rather a state of grace, and married life is a special vocation (no less than the special calling of monasticism), requiring a gift or charism from the Holy Spirit — this gift being conferred in the Sacrament of Holy Matrimony.

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“These Truths We Hold” (Part XXXIV)

Πατριαρχική Θεία Λειτουργία (Χριστούγεννα 2002)

Continued from (Part XXXIV)

Holy Orders.

In the Orthodox Church there are to be found three “Major Orders”-Bishop. Priest and Deacon — and two “Minor Orders” — Subdeacon and Reader (although in ancient times there were other “Minor Orders” which have now fallen into disuse). The Holy Apostles appointed seven men (Church Tradition calls them “Deacons”) to perform a special serving ministry (Acts 6:2-6) and in his first Letter to the Corinthians, St. Paul speaks of various ministries in the Church (1 Cor. 12:28). Likewise, he addresses his Letter to the Philippians, To all the saints in Christ Jesus who are at Philip pi, with the bishops and deacons (Phil. 1:1). In his first Letter to Timothy, the Holy Apostle also speaks of the qualifications of Bishops and Deacons (1 Tim. 3:1-13), as well as in his Letter to Titus (1.5-9).

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“These Truths We Hold” (Part XXXIII)

St Basil

Fresco of Basil the Great in the cathedral of Ohrid. The saint is shown consecrating the Gifts during the Divine Liturgy which bears his name.

Continued from (Part XXXII)

A Lament for Sin.

St. Basil the Great says, “Weep over your sin: it is a spiritual ailment; it is death to your immortal soul; it deserves ceaseless, unending weeping and crying; let all tears flow for it, and sighing come forth without ceasing from the depths of your heart.”

In profound humility I weep for all my sins, voluntary and involuntary, conscious and unconscious, covert and overt, great and little, committed by word and deed, in thought and intention, day and night, at every hour and minute of my life.

I weep over my pride and my ambition, my self-love and my boastfulness;

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“These Truths We Hold” (Part XXXII)

Paining by Viktor Mikhailovich Vasnetsov

Paining by Viktor Mikhailovich Vasnetsov

Continued from (Part XXXI)

Holy Repentance (Penance — Confession).

The Sacrament of Repentance developed early in the Church’s history in the time of the persecutions of the 3rd and 4th Centuries, when many people, giving in to the threats of the persecutors, apostasized and fell away from the Church. Apostasy was considered to be a very serious sin; many held the extreme position that such could not be received back into the Church in their lifetime, while others held that those who had lapsed should be re-baptized — that is, their sins should be washed away by a second baptism. Moderation, in the course of time, prevailed and a penitential discipline — the Sacrament of Repentance — developed, taking on the meaning of Second Baptism; for this reason it was eventually numbered among the Sacraments of the Church.

After the end of the persecutions, the Sacrament of Repentance remained, so that in the event of sins committed after Baptism, forgiveness could be obtained and the sinner reconciled to the Church. This Sacrament acts also as a cure for the healing of a soul, since the Priest also confers spiritual advice to the Penitent.

Since all sin is not only against God, but also against one’s neighbor, confession and the penitential discipline in the early Church were a community affair and took place publicly before the whole local Christian community. In time, however, Confession has developed into a private action between the Priest and the Penitent, and the Priest is forbidden to reveal to any third party what he has learned in Confession.

In ancient times, before the beginning of Confession, it was appointed to read an entire series of Psalms from which Psalm 51 has been preserved in the present rite, being known as the Penitential Psalm. Then the Priest reads certain prayers, the first of which recalls King David who repented before Nathan the Prophet when he had caused the death of Uriah, the husband of Bathsheba whom David loved. After being rebuked by Nathan, David confessed, I have sinned against the Lord! Read more…  Διαβάστε τη συνέχεια του άρθρου »