Msgr Andrew Burnham, until recently a bishop in the Church of England and now a priest in the Ordinariate has written about the tendency of Anglo-Catholics to maximise the liturgy as one of the gifts of the Ordinariate to the Roman Catholic church. Anglo-Catholics have been enriching the church's official texts ever since John Cosin's Hours of Prayer, and possibly and probably since the separation from Rome. Of course, this practice really took off with the ritualists of the late nineteenth and early twentieth centuries. With Rome using Latin for its liturgy even those who adopted wholesale the Roman Missal in English translation were recognisably Anglican by virtue of use of the Authorised Version and Prayer Book texts. The exception, I suppose being, the few Benedictine communities (Nashdom, West Malling and Ealing) that used Latin throughout their liturgy.
Since Vatican 2 the more Anglo-papalist have adopted the Roman Missal and Divine Office, while others used the ASB and Common Worship whenever possible.
I have always enriched the official provision with texts from the Roman Missal, notably Prayers over the Gifts, prefaces etc. And like many people use the priest's private prayers from the Missal.
I have compiled a set of additional prayers which we use here at Trinity, based on the new edition of the Missal. I post the full text below and it may also be found as a Word document in Company of Voices Resources (Enriching the Eucharist).
As well as texts from the Missal, I have added the seasonal introductions to the Lord's Prayer from Common Worship Daily Prayer. The new translation of the introduction from the Missal is a very simple and fine text with real poetry and works well for ordinary time. I have grown tired of some of the ones I have used in the past 'Jesus taught us to call God our Father and so we pray' or 'Let us pray for the coming of the kingdom as Jesus taught us'. I suspect, but only time will tell if this new form will wear better.
Most of the other texts are uncontroversial, I am happy to stick with official versions where provided as in the berakah prayers over the gifts even in their Common Worship form. After all 'set before you' means simply to 'offer' anyway!
The sets of intercessions for insertion into the Eucharistic Prayers are, of course, not necessary when intercessions are prayed separately in the usual position. Although whenever I am presiding if the bishop of the diocese has not been prayed for by name I add this to the Eucharistic Prayers as a reminder to myself that I do not celebrate the Mass on my own behalf but in communion with the local Bishop. However, in school time is always precious and the early, 7:30 Mass has to last no more than 15 minutes and we aim for the Whole School Masses to be no more than 35-45 minutes including 600 communions or blessings! So we do not have separate intercessions. Normally Fr Mike our chaplain or a visiting priest presides and I concelebrate, and pray the intercessions extempore. The additions to Eucharistic Prayer C - my favourite - reflect the 1549 text ad add some additional imagery. I have taken to using this prayer with proper, extended prefaces, which is against the rubrics, but works well.
I should stress, I suppose, that one of the many places, no doubt, where Msgr. Burnham and I would part company is in the maximilism demanded by the Romans in questions of validity and such like, or at least in the definitions of them. A little like the discussion on this blog about the Assumption many Anglicans have clearly believed for a very long time that Mary is with Jesus. bodily in heaven, the how being somewhat less relevant. So in no way do I think our Anglican rites are deficient or imagine that any of the additions that I use add anything by way of validity. They are, I think, words which enhance the beauty of our worship and our recognition of the divine presence in it. The Roman forms have no more authority for me than their venerable usage. I willingly and happily use Methodist, Baptist and URC forms when appropriate and allowed by canon. I think a minimalist approach to doctrine, saying only that which is needed to be said, and in many other areas of church life, is much to be encouraged.
I would be interested to know what other people use. I'd also be interested to know what translations people are using of the vesting prayers. The one on the ACS cards include the phrase 'make me white O Lord' which in a majority black context such as Trinity always feel uncomfortable even though it's only me praying it secretly.
Celebrating the Eucharist
Before the Gospel. And after the Alleluia verse, the Priest, bowing before the altar, says quietly:
Cleanse my heart and my lips, almighty God, that I may worthily proclaim your holy Gospel.
At the end of the Gospel, after the people’s response the Priest kisses the book, saying quietly:
Through the words of the Gospel may our sins be wiped out.
At the pouring of a little water into the chalice:
By the mystery of this water and wine may we come to share in the divinity of Christ who humbled himself to share in our humanity.
After the prayer over the chalice the Priest, bowing profoundly, says:
With humble spirit and contrite heart may we be accepted by you, O Lord, and may our sacrifice in your sight this day be pleasing to you, Lord God.
After the incensing, the Priest, standing at the side of the altar, washes his or hands, saying quietly:
Wash, me O Lord, from my iniquity and cleanse me from my sin.
If not used publicly the Priest may say quietly on returning to the altar:
May the Lord accept the sacrifice at my hands for the praise and glory of his name, for our good and the good of all his holy church.
Common Worship Eucharistic Prayer C
Paragraph before the doxology:
Grant that by his merits and death,
and through faith in his blood,
together with N our bishop, N and N his assistants,
N our Archbishop, all the bishops and their clergy
we and all your Church may receive forgiveness of our sins
and all other benefits of his passion.
Although we are unworthy, [striking the breast] through our manifold sins,
to offer you any sacrifice,
yet we pray that you will accept this
the duty and service that we owe.
Command these our prayers and supplications, by the ministry of your holy angels,
to be brought into your holy Tabernacle before the sight of your divine majesty.
Do not weigh our merits, but pardon our offences,
and fill us all who share in this holy communion
in the company of the Blessed Virgin Mary,
[Saint N our patron, Saint N (and N) whose memory we celebrate today]
and all the saints
(making the sign of the cross) with your grace and heavenly blessing.
Common Worship Eucharistic Prayer B (before the epiclesis over the people)
and E (after the paragraph that follows the memorial acclamation):
May this Sacrifice of our reconciliation we pray, O Lord,
advance the peace and salvation of all the world.
Be pleased to confirm in faith and charity your pilgrim Church on earth,
with your servant N our bishop (N and N his assistants),
and the leaders and pastors of all the churches.
Remember in kindness people of all faiths and none,
that the whole human family may live together in peace and harmony.
Remember Elizabeth our Queen and the leaders of the nations,
grant peace and prosperity to all, the protection of our planet,
and an end to violence and war.
Remember this school and all our work,
each child and their family, all who teach and all who learn.
Remember [N and N and] all who have asked our prayers,
those who have no one to pray for them by name and those whose needs are hidden.
Remember [N and N] and all who have gone before us,
welcome them into the light of your face
and grant us, with them, a place of refreshment, light and peace.
In Masses for the dead:
Remember your servant N whom you have called (today)
from this world to yourself.
Grant that he/she who was united with your Son in a death like his,
may also be one with him in his Resurrection,
when from the earth
he will raise up in the flesh those who have died,
and transform our lowly body
after the pattern of his own glorious body.
to our departed brothers and sisters, too,
and to all who were pleasing to you
at their passing from this life,
give kind admittance to your kingdom.
There we hope to enjoy for ever the fullness of your glory,
when you will wipe await every tear from our eyes.
For seeing you, our God, as you are,
we shall be like you for all the ages
and praise you without end.
Introduction to the Lord’s Prayer:
At the Saviour’s command and formed by divine teaching, we dare to say:
Awaiting his coming in glory, as our Saviour... / let us pray with confidence as ...
Rejoicing in the presence of God here among us, as our Saviour... / let us pray with confidence as ...
Believing the promises of God, as our Saviour... / let us pray with confidence as ...
Trusting in the compassion of God, as our Saviour... / let us pray with confidence as ...
Rejoicing in God's new creation, as our Saviour... / let us pray with confidence as ...
Looking for the coming of the Kingdom, as our Saviour... / let us pray with confidence as ...
Being made one by the power of the Spirit, as our Saviour... / let us pray with confidence as ...
All Saints to Advent and Any Saints' day
Uniting our prayer (with N and) the whole company of heaven,
as our Saviour... / let us pray with confidence as ...
Between the Lord’s Prayer and the doxology or after the Lord’s Prayer:
Deliver us, Lord, we pray, from every evil, graciously grant peace in our days, that by the help of your mercy, we may be always free from sin and safe from all distress, as we await the blessed hope and the coming of our Saviour, Jesus Christ.
Common Worship permits the Peace to be used just before the Fraction:
Lord Jesus Christ, who said to your Apostles:
Peace I leave you, my peace I give you, look not on our sins, but on the faith of your Church,
and graciously grant her peace and unity in accordance with your will.
The peace of the Lord be always with you:
And also with you.
Taking the host, breaking it over the Paten, the Priest places a small piece in the chalice saying quietly:
May this mingling of the Body and Blood of our Lord Jesus Christ bring eternal life to us who receive it.
Before, during or after the Agnus Dei (whichever is most convenient), the Priest prays quietly:
Lord Jesus Christ, Son of the Living God, who by the will of the Father and the work of the Holy Spirit, through your Death gave life to the world, free me from this, your most holy Body and Blood, from all my sins and from every evil; keep me always faithful to your commandments, and never let me be parted from you.
May the receiving of your Body and Blood, Lord Jesus Christ, not bring me to judgement and condemnation, but through your loving mercy be for me protection in mind and body and a healing remedy.
We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. We are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy: Grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us. Amen
Most merciful Lord, your love compels us to come in. Our hands were unclean, our hearts were unprepared; we were not fit even to eat the crumbs from under your table. But you, Lord, are the God of our salvation, and share your bread with sinners. So cleanse and feed us with the precious body and blood of your Son, that he may live in us and we in him; and that we, with the whole company of Christ, may sit and eat in your kingdom. Amen.
The Priest, facing the altar, says quietly:
May the Body of Christ keep me safe for eternal life.
And he or she reverently consumes the Body of Christ.
Then he or she takes the chalice and says quietly:
May the Blood of Christ keep me safe for eternal life.
And he or she reverently consumes the Blood of Christ.
While he or she carries out the purification, the Priest says quietly:
What has passed our lips as food, O Lord, may we possess in purity of heart, that what has been given to us in time may be our healing for eternity.