Tag Archives | liturgy

Piercing Heaven

By on in Theology

Today, I completed the prayer book Piercing Heaven, Prayers of the Puritans, edited by Robert Elmer. It is 321 pages and was in frequent use during personal prayer from beginning to end. The book’s prayers were of various notable Puritans who lived from the 1500s through the 1700s. Much of the text was of the Puritans of England who were subjected to the Great Ejection, as 2,000 of them were removed from their churches in 1662. Beyond that period of time, there were a total of 32 authors who wrote their prayers in various forms on numerous topics.

The prayers are organized to fit an occasion, interest, or a person’s spiritual condition. Categories center around petitions, confessions, praises, gratitude, adoration, and affections. They’re a collection of prayers offering a glimpse into the devotional life and spiritual depth of the Puritan tradition. The prayers included in the book reflect the intense, heartfelt devotion and rich theological insights characteristic of the Puritans. Moreover, the book is also organized thematically, with prayers that cover a range of topics such as worship and petitions for various needs.

Elmer’s compilation aims to make these profound prayers accessible to modern readers, helping them to engage with the deep spiritual heritage of the Puritans. The language in the book has been lightly modernized in some cases to make the prayers easier to understand while retaining the original intent and depth. Piercing Heaven serves as a devotional resource for those seeking to deepen their prayer life and connect with the rich tradition of Puritan spirituality.

Some of the most prevalent authors in this collection include:

Richard Baxter – A well-known Puritan theologian and pastor, Baxter is perhaps best remembered for his book The Reformed Pastor. His prayers and writings emphasize practical piety, repentance, and living a life devoted to God.
John Owen – A leading Puritan theologian, Owen’s works reach deeply into theology, especially on topics like the nature of sin, sanctification, and the glory of Christ. His prayers reflect a deep concern for personal holiness and communion with God.
Thomas Watson – Watson was a popular Puritan preacher and author, known for his clear and practical teaching. His works, such as A Body of Divinity and The Doctrine of Repentance, are still widely read today. His prayers are known for their rich theological content and pastoral warmth.
William Gurnall – Best known for his work The Christian in Complete Armour, Gurnall’s prayers and writings focus on spiritual warfare, perseverance, and the strength that comes from God.
John Bunyan – The author of The Pilgrim’s Progress, Bunyan was a Puritan preacher who wrote extensively while imprisoned for his faith. His prayers and writings often reflect themes of the Christian journey, suffering, and the hope of heaven.

These authors, among others included were central figures in the Puritan movement and their prayers capture the depth of Puritan spirituality, characterized by a profound sense of the holiness of God, the seriousness of sin, and the transformative power of grace. The language retains the richness and intensity that marked the Puritans’ approach to communion with God. Through these prayers, readers are invited into a spiritual practice that is both rigorous and deeply personal, encouraging a heartfelt and disciplined approach to prayer.

The value of this book is in its ability to connect modern readers with the rich spiritual heritage of the Puritans while in prayer before God. The prayers serve as both a model and a guide for cultivating a deeper prayer life, emphasizing themes of repentance, humility, and dependence on God. By engaging with these prayers, readers are not only prompted to reflect on their own spiritual state but are also drawn into a more intimate relationship with God. The book offers a valuable resource for those seeking to enrich their spiritual lives, providing timeless prayers that can inspire a deeper commitment to daily devotion and a more profound experience of God’s presence in their lives.

The Ordo Fidei Anglicana

By on in Theology

The following assembled notes are from a beginning study of personal interest in the divine office using the Anglican Book of Common Prayer (1928), the Lectionary (1945), and the King James Bible with the Apocrypha. These notes are grouped by area of morning and evening prayer, scripture lessons, the Psalter, and various additional sections of historical and liturgical significance. These notes are meant to guide the user of the 1928 Book of Common Prayer (BCP) through the daily divine office as a personal liturgy that complements weekly Anglican worship at a local congregation. The description of the BCP from the publisher:

“The 1928 Book of Common Prayer (BCP) is in use among traditionalists throughout the United States. Unlike the 1979 book that was adopted by the Episcopal Church, the 1928 BCP stands in direct line of descent from Thomas Cranmer’s 1549 Book of Common Prayer, and as such, its Collects preserve the beauty of the Archbishop’s original prose. The Epistles and Gospels are taken from the Authorized Version, and the Psalter remains that which has been used by generations of Anglicans throughout the world, that of the Great Bible of 1539. This prayer book also includes the 1945 lectionary.”

Anglican Parishes Association Book Publisher (anglican-parishes-association.myshopify.com)
1928 BCP/KJV Bible – Anglican Parishes Association (anglican-parishes-association.myshopify.com)

ANGLICAN CHURCH OF NORTH AMERICA
Book of Common Prayer, The Psalter, King James Bible, Apocrypha, Catechism, Articles of Religion
Notes pertaining to liturgy within and ACNA context.

The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Anglican Catholic Church. Together with The Psalter or Psalms of David.

DAILY LITURGY – MORNING AND EVENING

MORNING

Determine what day of the week it is, by season, within the ecclesiastical year.
Open to the page of “Psalms and Lessons for the Christian Year” (pgs. x – xlv) for the day found in step 1 above.
Identify the day of the week that corresponds to the Psalms reading, First Lesson, and Second Lesson for the Morning Prayer period. Then, locate the Evening Prayer period of the same day for different Psalms and the first then second lessons. These are the proper for each day.
Go to the Order for Daily Morning Prayer (pg.3). Choose one or more sentences of scripture to read. Recommended to read one for each day of the week to the extent available. Read sentences corresponding to season themes (e.g., Advent, Ascension, etc.). This is how you begin opening Morning Prayer, by saying a passage of scripture.
Go to “O Lord, open thou our lips” (pg.7 bottom) to begin verbal prayer from there. At that time, use your thumb to make a small sign of the cross over your lips. Read the whole versicle and responses (pg.8 top).
If necessary to begin with the Penitential for deeper confession and repentance (pg. 60), do so before proceeding.
Go to the top of pg.9 to the Venite (ven-ee-tay) and read all of it each day except for the days in which other canticles are appointed (except when Psalm 95 is used in its place since it’s penitential and often at Lent– first rubric on pg.8).
The Psalm grouping read in the prayer book ends with a separate reading of the Gloria Patri (pg.9 bottom). The Gloria Patri is only read and spoken after scripture, not human material such as a canticle or Apocrypha.

—- THIS ENDS THE OPENING PART OF MORNING PRAYER —-

Continue with the sequence of reading and prayer:

Read the Psalm appointed for the ecclesiastical day identified in step 3 above.
Read the first lesson appointed for the ecclesiastical day identified in step 3 above (see pg.9 bottom rubric).
Follow the rubric at the top of pg.10. Choose from one of the two shorter canticles to say or sing. Te Deum laudamus or Benedictus es, Domine. Or the third larger Benedicite (ben-eh-dee-chih-tay), omnia opera Domini (bottom pg.11, two pages). During Lent, the Benedicite is read and spoken often.
Read the second lesson appointed from the ecclesiastical day identified in step 3 above (pg.14 top rubric).
Follow the second rubric at the top of pg.14. Choose from one of the two shorter canticles to say or sing. Benedictus or Jubilate Deo.
Read the Apostle’s Creed (pg.15) on weekdays, the Nicene Creed (pg.71) on Saturday, and Church on Sunday. Or Athanasian Creed as desired. Apply the sign of the cross at the end of the recitation of the Creed.
Recite the Lord’s Prayer on pg.7 bottom.
Read the last verse and responses (pg.16 bottom).
Read the Collect for the day beginning on pg.91 (which is the Collect of Sunday, the first day of the ecclesiastical week), then the Epistle and Gospel according to the ecclesiastical Sunday of the same week. Then, the same Collect is read each day of the week until the following Sunday Collect.
NOTE: Some Collect days will fall on a Fixed Holy Day (pg. xlv) and/or a commemoration day of a saint or occasion where there could be added reading (pg. xliv). You should be checking for a corresponding holy day on the calendar, and a commemoration day. Refer to an ordo calendar for supplemental reading on saints and occasions. The BCP only has biblical saints (apostles, prophets, etc.).
After the Collect, Epistle, and Gospel are read, the Collect for Grace or the Collect for Peace is read (pg.17).
Morning Prayer is ended with General Thanksgiving, the Prayer of Saint John Chrysostom, and the 2 Cor 13:14 Benediction (pgs. 19-20).

—- THIS ENDS THE ORDER OF MORNING PRAYER —-

OPTIONAL

Personal prayers (petitions, family, church, kingdom, world). To Prayers and Thanksgivings (pages 35 – 53), The Litany (pages 54 – 59), Decalogue (pg.68), and Penitential (pages 60-63).
Additional prayers of Church Fathers, Desert Fathers, Cappadocian Fathers, Patristics, or Puritans.
Additional Hymns, Antiphons, or Canon of Saints.
Begin each prayer with the Trisagion Prayer, “Holy God, Holy Mighty, Holy Immortal, have mercy on us.” Or the Jesus Prayer, “Lord Jesus Christ, Son of God, have mercy on me, a sinner.” Or both.

EVENING

The evening prayer is read the same way as the morning prayer except for the Venite (excluded). The format is the same. Include Examen as desired.

GENERAL NOTES

1. Morning and Evening Prayer is to be read aloud (or whispered).
2. While reading morning and evening prayers, you say prayers and responses of both.
3. You can sit, stand, or kneel.
4. Lessons can be lengthened or shortened as desired.
5. Evening prayer follows the same pattern as morning prayer (except for the Venite, one less Psalm).
6. The key is to follow the rubrics.
7. Morning and evening prayers should take about 15 minutes but extend as desired.
8. We need to be immersed in the Word of God daily (through the lessons, at a minimum, including Psalter). The lessons in the lectionary align with the church’s seasonal calendar.

DESCRIPTION

ANGLICAN PARISHES ASSOCIATION
800 TIMOTHY ROAD
ATHENS, GEORGIA 30606 USA

Black Leather; lvii + 611 + 1778 pages
5 & 1/4 x 7 & 3/8 x 1 & 7/8 inches
Second Printing by APA (2015). This book consists of two parts: the 1928 Book of Common Prayer and the Authorized Version of the Bible.

LEATHER BOUND ISBN 978-0-9777148-2-7
HARDBOUND ISBN 978-0-9777148-3-4

The 1928 Book of Common Prayer’s text font is 11-point Century Old Style, while the King James Version of the Bible’s font is 9-point Century Old Style.

The BCP/KJV is bound in black genuine leather. Each is bound with 6 colored ribbons for use as bookmarks. It is assembled by a library bindery, with a reinforced spine, Smyth sewn through the fold of each signature, and designed to stand up to heavy use.

The Synaxis of Saints

By on in Theology

A synaxarion of the Orthodox Church is a liturgical text that compiles the lives of saints, feast days, and significant events commemorated throughout the Orthodox Christian liturgical year. Derived from the Greek word “synaxis,” which means gathering or assembly, the synaxarion serves as a collection of hagiographies, providing both historical accounts and spiritual reflections on the saints and martyrs who have helped shape the faith. Each entry typically corresponds to a specific day of the year, aligning with the Church’s calendar, thereby integrating the remembrance of saints into the daily worship and devotional practices of the Orthodox faithful.

Archpriest Lawrence Farley’s Synaxarion offers readers a profound and meticulously researched account of the lives of saints celebrated within the Orthodox Christian tradition. This collection, encompassing the rich tapestry of hagiographical narratives, serves not only as a spiritual guide but also as a historical and cultural treasure trove. Farley’s work stands out for its depth, accessibility, and ability to connect contemporary readers with the timeless virtues and struggles of these holy figures.

The primary purpose of a synaxarion is to educate and edify the faithful by presenting the exemplary lives of the saints as models of Christian virtue and piety. Through these narratives, believers are offered insights into the trials, tribulations, and triumphs of those who have steadfastly followed Christ. The stories often highlight themes of sacrifice, faith, and divine intervention, aiming to inspire readers to emulate these virtues in their own spiritual journeys. By venerating the saints and reflecting on their lives, Orthodox Christians are reminded of the enduring presence and guidance of the saints within the life of the Church.

In addition to its educational role, the synaxarion holds a significant place in the liturgical life of the Orthodox Church. During services, especially the Matins (Orthros) service, readings from the synaxarion are incorporated to commemorate the saint of the day or the particular feast being celebrated. These readings serve to connect the liturgical assembly with the historical and spiritual heritage of the Church, fostering a sense of continuity and communion with the saints. This practice underscores the belief in the “communion of saints,” a fundamental aspect of Orthodox ecclesiology, wherein the faithful on earth and the saints in heaven are united in worship and intercession.

The structure of a synaxarion is typically chronological, following the order of the ecclesiastical calendar from September 1 (the beginning of the Orthodox liturgical year) to August 31. Each entry includes a concise biography of the saint or a description of the feast, accompanied by theological reflections and, often, hymns or prayers related to the commemoration. Some synaxarions are more extensive, providing detailed historical contexts and elaborate accounts of the saints’ miracles and martyrdoms, while others offer brief summaries suitable for daily liturgical use.

Overall, the synaxarion of the Orthodox Church is a vital spiritual and liturgical resource that serves to instruct, inspire, and unify the faithful. By chronicling the lives of saints and significant events in the Church’s history, it fosters a deep sense of continuity with the past and encourages a living connection with the holy men and women who have exemplified the Christian faith. Through the synaxarion, Orthodox Christians are invited to draw strength from the witness of the saints, to deepen their own spiritual lives, and to participate more fully in the liturgical and communal life of the Church.

Content & Insights

The Synaxarion is organized according to the Orthodox liturgical calendar, presenting the lives of saints in a chronological sequence that aligns with their feast days. This structure allows readers to engage with the saints’ stories in a manner that complements their spiritual journey through the year. Each entry provides a detailed biography, contextual historical background, and reflections on the saint’s enduring significance within the Church.

One of the strengths of Farley’s Synaxarion is its rich historical and cultural context. Farley delves into the historical circumstances surrounding each saint, offering insights into the societal and political environments that shaped their lives and ministries. This contextualization helps readers appreciate the saints not just as isolated figures of piety but as individuals who navigated and influenced their worlds in profound ways.

Farley’s Synaxarion is not merely a collection of biographies; it is a source of spiritual nourishment. Each entry is accompanied by reflections that highlight the saint’s spiritual journey and the virtues they embodied. These reflections serve to inspire and challenge readers to emulate the saints’ faith, perseverance, and commitment to Christ in their own lives. Farley’s ability to draw spiritual lessons from historical narratives is both insightful and deeply moving.

Liturgical Integration

Despite the depth of the Synaxarion, Farley’s writing remains accessible and engaging. He avoids overly technical language and instead adopts a narrative style that invites readers into the stories of the saints. This approach makes the Synaxarion suitable for a broad audience, from academics and theologians to lay readers seeking spiritual enrichment.

Farley’s work is deeply integrated with the practices and rhythms of Orthodox worship. The chronological arrangement of the saints’ lives according to the liturgical calendar fosters a sense of connection with the Church’s cycle of feasts and fasts. This integration helps readers to not only learn about the saints but also to participate more fully in the liturgical life of the Orthodox Church.

Illustrative Value

Farley’s Synaxarion also offers comparative insights, occasionally highlighting the differences and similarities between Eastern and Western Christian traditions regarding particular saints. This comparative approach enriches the reader’s understanding of the broader Christian tradition and fosters a sense of unity and diversity within the universal Church.

The Synaxarion is enhanced by illustrative material, including icons and historical maps, which provide visual context and aid in the readers’ engagement with the text. These visuals serve as a bridge between the written word and the rich iconographic tradition of the Orthodox Church, deepening the reader’s appreciation for the saints’ stories.

This work is an invaluable educational resource for anyone interested in hagiography, church history, or Orthodox spirituality. Farley’s meticulous research and thoughtful presentation make the Synaxarion an excellent text for both personal study and academic use. It serves as a comprehensive introduction to the lives of the saints and their enduring impact on the Orthodox Christian faith.

Conclusion

Lawrence Farley’s Synaxarion is a devotional work that brings the lives of the saints to life in a way that is both historically informative and spiritually enriching. Its combination of rigor, accessible prose, and spiritual depth makes it an essential addition to any library. Whether you are a catechumen, a devout practitioner, or someone seeking to deepen your understanding of the Christian faith, Farley’s Synaxarion offers a bountiful collection of wisdom and inspiration.

O Sacred Head, Now Wounded

By on in Theology

Upon completion of the book O Sacred Head, Now Wounded, it has been about four months of liturgy in a structured format, the same as followed with the books O Come, O Come, Emmanuel, and Be Thou My Vision. Just as the other books published by Crossway are devotional compilations of materials of common form, they are thoroughly helpful in enriching prayer, worship, instruction, and immersion into Scripture. This book, like the others, is a work of beautiful material that brings together liturgical content and interest from various Patristic, Puritan, Reformed, and Baptist traditions. The book is 484 pages in length, and it’s meant for daily use over a period of 48 days.

The book O Sacred Head, Now Wounded is ordered so that a believer delves into areas of seasonal interest. More specifically, the subject matter goes beyond standard evangelical reading, as more attention is paid to daily worship from Pascha to Pentecost.

Introduction

As with Be Thou My Vision and O Come, O Come Emmanuel, the point of the liturgy in this text is to engage in the material, not as a passive reading for contemplation and understanding, but to engage in areas given to include the following:

Worship
Adoration
Reading of the Law
Confession of Sin
Assurance of Pardon
Recitation of Creeds
Praise
Catechism
Prayer for Illumination
Scripture Reading
Prayer for Intercession
Further Petition
The Lord’s Prayer

In order, each meaning is not strictly ritualistic but complementary to what private or personal connection is made to God as a believer in Christ Jesus. It invites the participant to learn and follow as a disciple devoted to God by the Spirit. This is not ritualism. It is an ordered way of daily worship, instruction, prayer, and spiritual formation. As an instrument of sanctification, consistent immersion in devotion by this form aids in personal spiritual development directed to the glory of God. As a God-centered devotional, personal experience for comfort, satisfaction, and confidence is a secondary benefit.

Worship & Adoration

The distinction between worship and adoration is between scripture and prayer. The call to worship is hearing God’s summons to you through His Word. In this way, the Psalms, or scripture passages that magnify God’s glory, are followed by ready exultation of who He is and what He has done. While adoration is a heart proclamation by the prayers of saints, historical church fathers, Patristics, and Puritans, including the Book of Common Prayer, the devotional participant enters into prayer with them to propagate the adoration through prayers day by day.

Reading of the Law, Confession & Pardon

To acknowledge and confess personal sin, it is necessary to be specific about it. The frame of reference is the standards, requirements, and the law of God as given in the Old and New Testaments. To recognize one’s personal sin, the reading of the law from scripture must be followed and accepted to facilitate confession and repentance. With this confession, scripture reading is followed concerning the assurance of pardon. These are words of comfort received from God.

The Creeds

The Apostles’ Creed, Athanasian Creed, and Nicene Creed are recited to confess orthodox views and proclamations of the Christian faith. The creeds from many centuries ago are read out loud to express belief in what God revealed in His Word, holy scripture. Within the book O Sacred Head, Now Wounded, the creeds are alternated and repeated to verbalize them for mental and spiritual intake each day to reinforce scripturally grounded understanding and acceptance of doctrine and orthodoxy to keep from falling into error or heresy.

Praise & Catechism

Once this far along in the daily devotion, the believer’s attention is turned to singing or verbal utterance of praise to the Father, the Son, and the Holy Spirit. This is the Gloria Patri from the 3rd-5th century for the believer each day as affections are proclaimed with regular attendance from the heart. From earlier worship, adoration, and now praise with confession and reading in between, the spirit within is brought close to God in His presence for continued devotion. After this point, the heart and mind of the believer are directed to the catechism of the catholic and reformed faith. The Heidelberg and Westminster Shorter Catechisms (1647) are read in a sequence of questions and answers corresponding to faith and practice. In alignment with scripture and proper theological doctrines, a few questions are answered for weeks over time to intake morsels of truth for overall certainty and retention. The originates from the canon of biblical truth.

Prayer for Illumination

Prayer for an enlightened heart and mind is repeated each day in a structured way. Only from the words of historical figures Godly by the testimony of their lives and historical work. These are the prayers of people. Saints and divines who lived long ago by the grace of God to encourage, instruct, and abide in Christ among fellow believers. These prayers also come from the ancient Book of Common Prayer, where the plea for illumination remains in continuity to prior days in a structured way. This area of prayer further supports and reinforces personal prayer to ensure your thoughts and words correspond to scripture and the petitions of Godly orthodox people before modernity.

Scripture Reading

From 1835 to 1843, Robert M’Cheyne, a minister from the church of Scotland, prepared a bible reading plan that orients personal exposition through the New Testament and the Psalms twice a year and the Old Testament once yearly. While this plan includes four chapters per day, this liturgical book offers a reading from a smaller reference passage within an appendix. The M’Cheyne plan places believers within reading across New Testament and Old Testament genres to deepen and widen personal immersion within God’s Word. While this passage in the devotional corresponds to the daily time with the Lord in the M’Cheyne bible plan, you can substitute the reading plan of your choice instead.

Prayer of Intercession & Petition

To begin the prayer for personal interest and attention, this area of prayer begins with historical church fathers and prayers from a range of traditions involving Augustine, Anselm, Kempis, Chrysostom, and various others. As a prayer of intercession begins from ancient writings, the reader is invited to pray for personal needs and interests, the church, and the world. I’ve found that working from a short set of notes or a prayer list is helpful for this time within the liturgy. And if it’s not a distraction, a time of personal petition in this way set to music with incense adds to the time of intimacy. This is an ideal time to pray for your family, friends, church, and the community and widen the scope to include what’s on your heart afterward.

The Lord’s Prayer

The final area of the liturgy is the “Our Father” (the Lord’s Prayer). To be read to yourself, verbalized out loud in remembrance of how Jesus teaches us to pray. To close the liturgy speaking this prayer, not by empty utterance, but by a heart intent of love and loyalty. If you do this on your knees or bow before Him in His presence, even better.

Our Father in Heaven,
hallowed be your name;
your kingdom come;
your will be done, on earth as it is in heaven.
Give us this day our daily bread.
And forgive us our debts, as we forgive our debtors.

05/04/2024

O Come, O Come, Emmanuel

By on in Theology

The book O Come O Come, Emmanuel is a devotional compilation of materials structured in liturgical form. It is a work of beautiful material that follows the liturgical format of Be Thou My Vision. The book’s substance is ordered so a believer delves into areas of pertinent interest. The book is 429 pages long and goes beyond standard evangelical reading, including guided subject matter, the Word, and prayer. Over the last 40 days, I gave attention each day to the material and immersed myself in the various segments of the liturgy as a renewed means of devotion.

Introduction

As with Be Thou My Vision, the point of the liturgy in this text is to engage in the material, not as a passive reading for contemplation and understanding, but to engage in areas given to include the following:

Worship
Adoration
Reading of the Law
Confession of Sin
Assurance of Pardon
Recitation of Creeds
Praise
Catechism
Prayer for Illumination
Scripture Reading
Prayer for Intercession
Further Petition
The Lord’s Prayer

Worship & Adoration

Reading of the Law, Confession & Pardon

The Creeds

The Apostles’ Creed, Athanasian Creed, and Nicene Creed are recited to confess orthodox views and proclamations of the Christian faith. The creeds from many centuries ago are read out loud to express belief in what God revealed in His Word, holy scripture. Within the book O Come O Come, Emmanuel, the creeds are alternated and repeated to verbalize them for mental and spiritual intake each day to reinforce scripturally grounded understanding and acceptance of doctrine and orthodoxy to keep from falling into error or heresy.

Praise & Catechism

Once this far along in the daily devotion, the believer’s attention is turned to singing or verbal utterance of praise to the Father, the Son, and the Holy Spirit. This is the Gloria Patri from the 3rd-5th century for the believer each day as affections are proclaimed with regular attendance from the heart. From earlier worship, adoration, and now praise with confession and reading in between, the spirit within is brought close to God in His presence for continued devotion. After this point, the heart and mind of the believer are directed to the catechism of the catholic and reformed faith. The Westminster Shorter Catechism (1647) is read in a sequence of questions and answers corresponding to faith and practice. In alignment with scripture and proper theological doctrines, a few questions are answered sequentially across 31 days to intake morsels of truth for overall certainty and retention. It originates from the canon of biblical truth.

Prayer for Illumination

Scripture Reading

Prayer of Intercession & Petition

The Lord’s Prayer

Our Father in Heaven,
hallowed be your name;
your kingdom come;
your will be done, on earth as it is in heaven.
Give us this day our daily bread.
And forgive us our debts, as we forgive our debtors.

02/23/2024

Visions of the Devoted

By on in Theology

The book Be Thou My Vision is a devotional compilation of materials structured in liturgical form. The book’s substance is ordered so that a believer delves into areas of pertinent interest. The book is 345 pages long and goes well beyond standard evangelical reading, including guided subject matter, the Word, and prayer. Over the last 31 days, I gave attention each morning to the material and immersed myself in the various segments of the liturgy as a renewed means of devotion.

Introduction

The point of the liturgy is to engage in the material, not as a passive reading for contemplation and understanding, but to engage in areas given to include the following:

Worship
Adoration
Reading of the Law
Confession of Sin
Assurance of Pardon
Recitation of Creeds
Praise
Catechism
Prayer for Illumination
Scripture Reading
Prayer for Intercession
Further Petition
The Lord’s Prayer

Worship & Adoration

The distinction between worship and adoration is between scripture and prayer. The call to worship is a hearing of God’s summons to you through His Word. In this way, the Psalms, or scripture passages that magnify God’s glory, are followed by ready exultation of who He is and what He has done. While adoration is a heart proclamation by the prayers of saints, historical church fathers, Patristics, and Puritans, including the Book of common prayer, the devotional participant enters into prayer with them to propagate the adoration through prayers day by day.

Reading of the Law, Confession & Pardon

To acknowledge personal sin and confess it, it is necessary to be specific about it. The frame of reference is the standards, requirements, and the law of God as given in the Old and New Testaments. To recognize one’s personal sin, the reading of the law from scripture must be followed and accepted to facilitate confession and repentance. With this confession, scripture reading is followed concerning the assurance of pardon. These are words of comfort received from God.

The Creeds

The Apostles’ Creed, Athanasian Creed, and Nicene Creed are recited to confess orthodox views and proclamations of the Christian faith. The creeds from many centuries ago are read out loud to express belief in what God revealed in His Word, holy scripture. Within the book, Be Thou My Vision, the creeds are alternated and repeated to verbalize them for mental and spiritual intake each day to reinforce scripturally grounded understanding and acceptance of doctrine and orthodoxy to keep from falling into error or heresy. To read the creeds, I have assembled and posted their statements and historical formation here.

Praise & Catechism

Once this far along in the daily devotion, the believer’s attention is turned to singing or verbal utterance of praise to the Father, the Son, and the Holy Spirit. This is the Gloria Patri from the 3rd-5th century for the believer each day as affections are proclaimed with regular attendance from the heart. From earlier worship, adoration, and now praise with confession and reading in between, the spirit within is brought close to God in His presence for continued devotion. After this point, the heart and mind of the believer are directed to the catechism of the catholic and reformed faith. The Westminster Shorter Catechism (1647) is read in a sequence of questions and answers corresponding to faith and practice. In alignment with scripture and proper theological doctrines, a few questions are answered sequentially across 31 days to intake morsels of truth for overall certainty and retention. It originates from the canon of biblical truth.

Prayer for Illumination

Prayer for an enlightened heart and mind is repeated each day in a structured way. Only from the words of historical figures Godly by the testimony of their lives and historical work. These are the prayers of people. Saints and divines who lived long ago by the grace of God to encourage, instruct, and abide in Christ among fellow believers. These prayers also come from the ancient Book of common prayer, where the plea for illumination remains in continuity to prior days in a structured way. This area of prayer further supports and reinforces personal prayer to assure your thoughts and words correspond to scripture and the petitions of Godly orthodox people before modernity.

Scripture Reading

Prayer of Intercession & Petition

The Lord’s Prayer

Our Father in Heaven,
hallowed be your name;
your kingdom come;
your will be done, on earth as it is in heaven.
Give us this day our daily bread.
And forgive us our debts, as we forgive our debtors.

05/28/2023

In the Lord I Take Refuge

By on in Literary

In the book “In The LORD I Take Refuge,” the author, Dane Ortlund, wrote a commentary alongside each chapter of the book of Psalms. As a Presbyterian pastor with a Ph.D., he offers reflections and observations of substantive value about the Psalter one chapter at a time. The book is with the ESV text of the Psalms prepared in a format where 150 devotions are presented to readers with the author’s encouragement, exhortation, rebuke, and the occasional call to repentance. He often echoes the Psalmists’ sentiments about the lovingkindness of the LORD through song and poetry. He also explores the range of literary meaning as the Psalms are sometimes imprecatory, messianic, prophetic, and musical in lyric and instruction. The range of inspired material prepared throughout the Psalms is covered in a practical way made relevant to readers immersed in everyday life.

The consistent pattern throughout the text is to bring practical application to the lives of believers. In a sense, this book is a work of ministry from the author to comfort readers, challenge them, and remind them of what God meant through the writers of Scripture. This book is not an academic work of interest but a personal journey of the heart and mind. To reflect on what God says to the reader about highly relevant and pertinent topics of interest. Praise, hardships, enmity, comfort, assurance, and promise are touched upon without scripture references elsewhere but are kept to the message within each Psalm at hand. The title chosen for the book is appropriate because it anchors the reader into the thread of meaning throughout the devotional commentary. In The LORD I Take Refuge covers a lot of ground as it is a call and response, or inform and response way to which the material is absorbed day by day. The book’s central point that the author returns to is the refuge of the LORD as the only true and lasting means of safety, protection, and peace from the issues of life with deep spiritual relevance.

The book’s title draws upon Psalm 11:1 phrase, “In the Lord I Take Refuge.” While the majority text, KJV and NKJV, reference the term “trust” instead of “refuge,” the critical text makes use of the translation rendering “refuge” from the original Hebrew Word defined as a place of safety or shelter. This poetic language brings to mind an image of withdrawal and separation to a place of security for protection. The title aligns with what the author intended to convey as he sought to capture what the Psalmists wrote as a body of work. There wasn’t attention placed on the structural or technical features of the text, as the book is intended as a daily companion of both practical and spiritual messages.

The author also uses the writings of historical figures within early Christianity, including the Reformers and the Puritans, to highlight substantive meaning about perspectives rendered by the Psalmists. In support of the author’s reading and comprehension of the subject matter, with its authoritative scriptural weight, correlating and pertinent perspectives from historical people of influence help drive home the points he continues to offer. The wide array of perspectives Orlund presents from these historical people of God goes a long way to substantiate the credibility of his observations and perspective. The author likely has much to say about the scriptural references, prayers, and reflections of the Patristic fathers, the Reformers, and the Puritans. The wide use of influential people throughout history isn’t for analytical purposes but for their unique perspectives from a time and setting set apart from post-modern society.

As Crossway is the publisher of this devotional book (ISBN: 978-1-4335-7770-3; hardcover, 409 pages), it is suitable for use among numerous people within the Reformed and Renewed traditions of the universal church. While the reflections about each Psalm are from a Reformed perspective, it is evangelical in tone and delivery without compromising the truth and intended meaning of Scripture. While it isn’t recommended that devotional time should be dedicated exclusively to the Psalter, it is a valuable companion to Scripture during personal time in the Word, during family worship and reading, or as a component of private liturgy.