Congregational Catholics


We believe and affirm the Bible is the inspired word of God through the Logos. We further affirm the Ten Commandments of the Bible are a foundation for good moral living.

We believe that every individual is born in a state of original purity.

The four Gospels of Jesus, the Anointed One, are the foundation of Christianity.

Following the path of the Byzantine Eastern Orthodox Christians, we do not limit the Sacred Mysteries (sacraments) to seven or two; but instead anything the reveals the love and grace of God to humanity is a Mystery.

Following the example of the Anglican faith, we are a blended association of both Catholicism and Protestantism.


Those who believe in and accept the sufficient work of Jesus for their salvation and are cleansed through immersion, are children of God.

Christians are united by the strongest bonds to those who share this faith with them, regardless if they come from their congregation or from another.

We believe that the High Priestly Prayer of Jesus was offered for those who place their trust in Jesus might find and accept each other.

In some situations it is possible that groups of congregations may be desirable.

It is recommended to our congregations that they cooperate wherever possible with other Christian congregations and ministries in evangelism and witness programs.

Although we envision opportunities for our congregations to cooperate with other Christian congregations in the areas of evangelism and witness to their communities, care must be taken not to compromise the understanding of the Scriptures we hold to.


We believe that final human authority within this association of independent congregations is vested in the local congregations, subject to the Word of God and the Holy Spirit.

Scripture does not command or forbid any particular organization for associations of congregations. In the absence of this, we believe it is most safe to operate in a democratic way.

After agreeing with the religion and practices of this association of independent congregations and becoming a member, the association itself cannot enact regulations, decrees, and laws upon the member congregations, but simply recommend actions and practices to them.

In an association of independent congregations such as this, neither the association nor its officers can negotiate the union of any or all of the congregations with another association of congregations or Christian denomination. This is an individual matter of the congregation.

We accept these guiding principles as a true statement of our belief in regard to the polity of this association. 

The Holy Univeral Assembly consists of those who in their hearts truly believe in Jesus the Anointed as Sovereign and Savior.

Congregations shall only select clergy who are members of this association of independent congregations and call them to serve.

The congregations independently conduct their own affairs, develop and offer programs, celebrate the Divine Liturgy, provide time for fellowship, and service and owns and maintains its own property.


The Christian seeks to refrain from those acts, thoughts, and words which are contrary to the Gospels of Jesus and the Ten Commandments.

The earnest believer will search in the Scriptures, church history, and writings of Christian authors for principles to guide their decisions and conduct.

A Christian should be aware that there is a separation which is necessary between Christianity and the secular world.

Ultimately every Christian makes their own decisions as to life and practice in the presence of his God. But they should welcome the sincere counsel of fellow believers.

Every Christian is responsible for the witness of their life to others and will govern themselves, with help from God, accordingly.

The Christian will refrain from belonging to religious and seular organizations which are contrary to the Gospel of Jesus, the Anointed. Belonging to such a group places the believer in a hopelessly compromised position and destroys their witness for Jesus, our Anointed Sovereign.


We belive the congregation is the right form of the Realm of God on earth.

The congregation consists of believers who, by using the means of grace and the spiritual gifts as directed by the Word of God, seek salvation and eternal blessedness for themselves and for humanity.

According to the New Testament, the congregation needs an external organization with a membership, elected officers, stated times and places for its gatherings, and other similar provisions.

Participants of the organized congregation are not, in every instance, believers, and such participants often derive false hope from their external connections beyound the congregation. It is therefore the sacred obligation of the congregation to correct participants and members by the lively preaching of the Word of God, by earnest admonition and exhortation, and by disciplining the openly sinful.

The congregation directs its own affairs, subject to the authority of the Word and the Spirit of God, and acknowledges no other ecclesiastical authority or government above itself.

A free congregation esteems and cherishes all the spiritual gifts which God gives for its edification, and seeks to stimulate and encourage their use.

A free congregation gladly accepts the mutual assistance which congregations can give one another in the work for the advancement of the Realm of God.

Such assistance consists partly in the mutual sharing of spiritual gifts among the congregations through conferences, exchange visits, lay activities, etc., whereby congregations are mutually edified, and partly in the voluntary and Spirit-prompted cooperation of congregations for the accomplishing of such tasks as exceed the ability of the individual congregation.

Among such tasks may be mentioned specifically the training of clergy, distribution of Bibles and other Christian literature, missionary work, charitable services and other works of mercy.

Free congregations have no right to demand that other congregations shall submit to their opinion, will, judgment, or decision; therefore, domination by a majority of congregations over a minority is to be rejected.

Agencies found desirable for conducting the joint activities of congregations, such as conferences, committees, officers, etc., cannot in an association of independent congregations, impose any obligations or restrictions, exert any compulsions, or lay any burden upon the individual congregation, but have the right only to make recommendations to, and requests of, congregations and individuals.

Every free congregation, as well as every individual believer, is constrained by the Spirit of God and by the privileges of Christian love to do good and to work for the salvation of souls and the development of the spiritual life, as far as its abilities and power permit. Such free spiritual activity is limited neither by parish nor by synodical boundaries.






ADHD – Memory Disabilities

Let us begin with a reality check. Attention Deficit – Hyperactivity Disorder (ADHD) affects both working memory and short term memory. In fact, poor memory is often listed as a symptom of ADHD. Now I will begin my reflection.

I have lived almost sixty years with my impairments and endured many humiliating moments with them. I have walked many different journeys with them and overcame many barriers. I have lived by the motto, don’t focus on what you cannot do – but focus on what you can do. In light of all my accomplishments and disappointments there is one impairment that has been more challenging than the others, it is the one impairment that has made my walk through this life extremely challenging and has been a detriment to my financial stability and my sense of self-worth. This impairment is my memory disabilities. The storage of information (memory) in my mind has never been a concern of therapist. However, the ability to retrieve information, especially on demand, and how quickly information becomes unattainable has been a serious concern of therapist since my childhood.

Throughout North American so much is placed upon an individual’s ability to have a functioning memory that those without one are at an extreme disadvantage. A memory system that is fully functional allows individuals to obtain an accredit education and through academic accomplishments find rewarding employment in a variety of fields. Through a functioning memory individuals are able to successfully complete high school and attend trade schools and therefore obtain living wage jobs that can be a path towards a very meaningful life. Through a functioning memory an individual can remember all or most of a shopping list without much difficulty. Through a functioning memory an individual can write notes and reports of what happened over the last couple of days.

However, when you live with memory disabilities like mine, you literally live in the moment. Because there is a realistic possibility you will not be able to retrieve (in great detail) what was said eight hours ago.

Now someone will say take notes or record notes, these are not as easy as it may seem. Writing notes is a fast paced spelling exercise with our minds using its memory on demand mode. If you are not able to quickly spell words correctly (or close enough) you will have a note pad filled with badly misspelled words and if your memory is fading it is difficult to translate all the misspelled words and put the notations back into their proper context. As for recording notes, this is not always practical and in some fields of work simply not permitted. For an example, HIPPA laws have made recording notes using a devise very impractical and in many ways illegal.

Let me provide you with some unfortunate highlights of my life. When I was in school, I was a dedicated student and participated in class projects, but all my efforts in class would be unsuccessful because I was unable to overcome my memory impairment. I cannot count all the times I found myself looking at an exam and not be able to remember what was taught. To this very day I remember the humiliation I felt because everyone else in the class was able to respond to the written questions. I remember feeling ashamed because I could not force my mind to surrender the answers, like the mind of normal person could. Occasionally this internal conflict to force my mind to provide the answers would become so overwhelming and frustrating that I would lose control of my being and scream in class and a few times toss an object, a total loss of dignity and civility. Although today my memory impairment has been properly diagnose, my consciences is still scarred from the experiences many years ago. I will always associate exams and tests with humiliation and the loss of dignity.  

If memory loss was not aggravating enough in my life, I have a joker in my deck (mind) and he runs wild and free. I am referring to my impaired attention abilities and its deficiencies. Regardless if I am attempting to translate misspelled words or write recorded notes my concentration could be high-jacked by this ADHD symptom at any moment. This is one extremely frustrating symptom that happens all too often. Currently in the ADHD community this is known as, “Oh look! A SQUIRREL!” I simply refer to it as, “Hey, who turned on the light?” ADHD simply does not permit long attention spans or prolonged deep concentration. I could be in a staff meeting that includes my favorite subjects and all of a sudden my mind says, “Oh look! A SANDWHICH! And my thoughts will only be sliced ham. This is so frustrating!

As you can see it is much more than just a memory disability, it is everything that is the disability and everything that surrounds it. In North America a functioning memory system has become the expected norm and because it is an everyday norm society often forgets the high value it has placed on a functioning memory. Therefore, when confronted by someone with impaired memory abilities it is completely at a loss on how to embrace me and be inclusive. Throughout my adult life I have been the IBM 286 computer who is living among the Windows 10 computers. I process things slower, my memory is not reliable, and I am always in need of a reboot when you least want one.

25. The Holy Eucharist

Holy-Communion 105

Reflection 1: The Mystery of the Bread and Wine

April 21, 2016

God takes away the first sacrifice that he may establish the second. By which we are sanctified through the offering of the body of Jesus Christ. Hebrews 10:9

There is diversity among Christians on “how” the manifestation of the Logos happens in the Eucharist celebration. Most would agree that a presence of some kind takes place, but they have tendencies of disagreeing on many of the key points of how this presence happens. For me personally, I favor the position of the Eastern Orthodox Church. They teach that this a is a great Mystery that is beyond human understanding, it is enough for humankind to have confidence that through the Invocation of the Holy Spirit the body of Jesus, the Logos, becomes present in the bread and wine. As the Spirit of God, Jesus fulfills his promise, when two are more gathered in my name I will be in their midst.

For Sacramental Christians the Bread of the Presence and the Cup of Salvation is without question the elements that serve as the hosts for the manifestation of the Spirit of the Logos among all humanity. As the hosts they are interwoven with the Spirit of the Logos and they are the source of spiritual strength and the Holy Food for the eternal soul. The entire body of the Holy Anointed One (blood, words, flesh, and spirit) is a reminder of the depth and greatness of the love of God has towards to every one of us. Therefore, we should never forget that the Mystery of the Body and Blood of Jesus is a sacred act of love and a sign of unity. This meal is an expression of gratitude to God, a meal in which the Logos, the Anointed One, is consumed in a common way, but with extremely uncommon results; the mind is filled with the favor of the love of God and the soul is nourished and strengthen.

When Jesus held the bread and said this is my body, he was making a connection between himself and the bread of the presence in the temple in Jerusalem. From the time of Moses God choose bread to be the host, here the Living God would reside in the presence of the Jewish people and humanity. The Jewish disciples of Jesus were very aware of the bread of the presence and what it meant. Therefore, the concept of the universal and living God dwelling within bread was already known to them. When Jesus said my body is in this bread, he was saying he is the God who dwells in the sacred bread found in the holy of holies since the time of Moses and beyond.

If the presence of LORD can be found in the bread in the Holies of Holies, then it is realistic that the Logos can also be found in bread, since the two are one in the same. As the Creed says, there are not one or three masters, but one Master. There are not one, two, even three spirits, but only one Spirit. Therefore, the Logos of God, the Holy Anointed One, was as present in the bread that Moses placed in the Tent of the Meeting as he was present with Peter, Andrew, and John. Jesus was now informing his disciples that the bread of the presence will no long be confined only to the Holy of Holies but will be brought to all nations and be among humanity. Like the days of Moses and the Prophet Isaiah, he will be present in the bread – and in the wine.

In the daily life of humanity, bread and wine are the labor of human hands and the offerings of an assembly gathered to worship God. These are also the primary forms of substance for those who live in poverty throughout the world. In fellowship with the poor and the heavenly company, the Spirit of the Anointed One has chosen to reside in these simple and common elements. These everyday items become the dwelling place for the Spirit of God, a visual means for the faithful to offer devotion and a means of renewal and strength for the soul. Therefore, in solidarity and of great love for humankind the Spirit of the Holy Anointed One comes to us and dwells within the most common everyday items, so that we may honor God and receive spiritual enrichment.

The Conclusion. From a review of the worship manuals from Justin Martyr, Hippolytus, and others we can see that this celebration that invites the living embodiment of the Spirit of the Holy Anointed One to come among the gathered assembly was simple and dignified, a style of Christian worship that would become known as Roman. Through the book Apostolic Tradition written by the Hippolytus around 225 A.D. we have one of the earliest recordings of a Roman Eucharistic Prayer. To this day, this Eucharistic Prayer recorded by Hippolytus serves as the basic blueprint for all Eucharistic Prayers. The first time the Jesus came to us was through the Holy Spirit and the womb of Mary. Other than Mary, the humble servant, humanity played no role in this manifestation of God. Today, the Logos comes to us as the Holy Spirit when an assembly offers their invitation through a presbyter acting as their messenger. The Roman work of the people (Mass) is a celebration of worship and praise. It is a labor of love by an assembly of Christians who want to offer their devotion to the Living God. The Roman work of the people is also an ancient form of worship that goes back to the early Christian communities. In closing, I encourage all those who want to study Christian worship to read and research the history of the Roman work of the people.

You shall set upon the table the Bread of Presence before me always. Exodus 25:30

The priest gave him holy bread: for there was no other bread there but the Bread of the Presence; that was taken from before LORD. 1st Samuel 21:6

For the life of the body is in the blood: and I have given it to you upon the altar to make atonement for your souls: for it is the blood that makes atonement for the soul. Leviticus 17:11

We shall take the Cup of Salvation and call on the name of LORD. Psalm 116:13

A Prayer of Consecration: We humbly ask you, O God, to bless, approve, ratify, make reasonable and acceptable in every way; that these may become for us the Body and Blood of your most beloved Son, our Lord Jesus Christ. Send now your Holy Spirit upon these offerings, so that the Spirit would make this bread the precious Body of your Christ, and that which is in this Cup the precious Blood of your Son, Our Lord Jesus Christ, transforming them by your Holy Spirit. Amen.


Reflection 2: The Eucharist of the Swedish Lutherans

August 28, 2018

Sanctify by your Spirit this bread and wine, which earth has given, and human hands have made. Here we offer them to you, that through them we may partake of the true body and blood of our Lord Jesus Christ.From A Swedish Liturgy

Through these words in their Eucharistic Prayer the Swedish Lutherans separate themselves from most other Lutherans throughout the world. The Swedish Lutherans believe the Holy Spirit, through an invitation, transforms the gifts of bread and wine and they become the host and presence of the Living Spirit of the Logos. Through this presence and manifestation, the Logos, the Holy Anointed One, comes and dwells within them and among the gathered assembly. This is the practice of the ancient Christian Assembly, the consecration (transformation of the gifts) and the elevation (memorial offering).

This is a continuing practice from the days of Moses, when a priest would say a sanctifying prayer that invites the Living God into the assembly of humankind to dwell in the Bread of the Presence. This is a great Mystery and is beyond all human reasoning, it is enough to have confidence that this happens and the presence of the Holy Anointed One is indeed in the gifts of bread and wine. The Swedish Lutherans affirm this and celebrate this presence. They joyfully recite the invocation prayer for the Spirit of the Logos to become present in their midst and dwell among them.


Reflection 3: The Eucharist – The Cleaning Presence of the Spirit of God

May 6, 2018

Father Lawrence Farley of the Archdiocese of Canada – Orthodox Church in America wrote this wonderful statement about the Holy Eucharistic, “We walk into the church guilty, stained, weighed down with sins and heavy laden; we walk out of the Church after receiving the Eucharist forgiven, cleansed, liberated and light.

In the Christian rite of the Holy Eucharistic an individual is immersed in the presence of the Spirit of the Holy One and this immersion into the presence and manifestation of the Spirit of God cleanses them and restores them to original purity. What the water of the Mikvah of repentance provided humanity before the Incarnation of the Logos the Holy Eucharist, environment and elements, now provides.

In theory Christians can still participate in the Mikvah of repentance as a means of rededicating themselves to God and the teachings of Jesus the Anointed One, but it should never separate them from fully participating and receiving the Holy Eucharist and being immersed in the cleaning presence of the Spirit of the Living God.

Finally, we should never forget the history and purpose of washing rituals, they came to Christianity from it Jewish roots. Through Judaism we are reminded that we are born with original purity and because our journey through life causes us to become dirty we occasionally need to be cleansed and renew our dedication to God. It is within this context that we can see why so many Jews, Christians, and other religions would see an immersion as a means of cleansing an individual from their mistakes and offences that they have committed and rededicating them to a religious life.


A Reflection of the Western Divine Liturgy

October 2014


From a book by Johannes H. Emminghaus called the “The Eucharist” we receive this gem concerning the Jewish Passover celebration, “The festival itself was already, even before Moses, a nomadic celebration connected with the “shifting of pastures.” In a ritual shepherds’ meal, one of the new lambs was sacrificed, roasted on the fire, and eaten …. The original character of a nomadic meal, in contrast to the customs of hunters and farmers, is thus deliberately preserved [in the Jewish Passover] … Unleavened flat bread of the nomads was much older than the customary leavened bread of farmers, which was baked in ovens.

Within this light we once again see that nothing is new, just reformatted to fit the need of whoever was borrowing it and this reformatted shepherd’s ritual has served the Jewish community for many centuries now – with very little change. The focus of the Jewish Passover is freedom from bondage, enslavement, and injustice.

When the Christians were removed from the Jewish synagogues, they simply did what their forefathers did, reformed the style of worship. Most likely their worship had the appearance of the style of worship found in a synagogue with a community meal attach to the end of it. For both Jewish and Gentile Christians worship was a celebration that was a time for the people to gather for reflection, guidance from the Scriptures, and the celebration of the sacred mystery of the manifestation of the Holy Spirit of Christ in the bread and wine.

As the years passed, the different Christian communities evolved and so did their worship. In the Latin speaking communities’ worship was a Roman “work of the people (Mass)” and celebrated with reverence. During this time, the Roman community preferred simplicity of worship, as seen in the works of Justin Martyr and Hippolytus. However, as the years turned into centuries, different cultures and communities would add their own ideas to the Roman Mass. With these additions, the Roman Mass also received new names to reflect the additions. Such as the Ambrosian liturgy, the Gallic liturgy, and the Frankish liturgy to name a few. By the Middle Ages there was one Roman Church, but it had many different liturgical expressions of the same Mass.

In time, these liturgical expressions evolved into a variety of worship styles that was very different than the format and structure of the early Roman church. By the time the Reformation hit the Roman Church, the liturgical experience had all the appearance of a theatrical program. The downside to this elaborate style of liturgy was the limited participation of the laity.

Under Pope Pius, V the Council of Trent did a little house cleaning and standardize the rubrics and the liturgy. Furthermore, any liturgical expression with less than a two-hundred-year history was suppressed. While the work of the Pope and the council did little for incorporating the congregation into the celebration of the Mass, it did go a long way in giving the Roman Church a common universal form of worship. This meant that an individual could go into any given Roman parish in any given country and experience the same liturgy spoken or sung in the Latin language.

In closing, let us turn our attention the revised Mass of 1969. This Mass was conceived during the second Vatican Council. I believe this revised form of worship has done three major things: it has returned the Roman liturgy to a simple and dignified form of worship, it has incorporated the entire congregation into the celebration of the liturgy, and it has embraced both the language and customs of the local congregation. So, in many ways this revised Mass is not necessarily new, but a return to a much order style of Roman Catholic worship.


The Evergreen Liturgy



A Catholic Mass created, Developed, and Copyrighted by P. David Pflueger July 2018 

The Order of the Inclusive Mass

The people of the gathered community stand.

The liturgy begins with an Entrance Hymn or a Silence is observed.

The Introductory Scripture Verse

The celebrant says or sings the Introductory Scripture Verse (introit) near the altar.

The Greeting

The celebrant greets the gathered community and invites them to worship. Afterwards the celebrant says:

In the Name of God: Holy One, Logos, and Spirit. 

Everyone: Amen.

The General Confession

Celebrant: Let us confess that we have sinned.

Everyone: I confess to Almighty God, to blessed Mary, ever virgin, to blessed Michael the Archangel, to blessed John the Forerunner, to the holy Apostles Peter and Paul, to all the saints, and to you Beloved God, that I have done what is wrong, in thought, word and deed. Through my fault, through my fault, through my most grievous fault. Therefore, I humbly request of the blessed Mary, ever virgin, blessed John the Forerunner, the holy Apostles Peter and Paul, all the saints, and you my brothers and sisters to pray to our Sovereign God on my behalf.

Celebrant: May Almighty God have mercy upon you, forgive your sins, and bring you to life everlasting.

Everyone: Amen.

The Trisagion or The Decalogue

Together, everyone sings or says the Trisagion Hymn or recites the Anglican Decalogue.

Holy God, Holy and Mighty, Holy Immortal One, Have mercy upon us.

Holy God, Holy and Mighty, Holy Immortal One, Have mercy upon us.

Holy God, Holy and Mighty, Holy Immortal One, Have mercy upon us.

The Hymn of Praise

Together, everyone sings or says the assigned Hymn of Praise.

Suggestions … Option 1: Glory be to God. This liturgical hymn can be found in Anglican Hymnals, Catholic Missals, Lutheran books of worship, and Methodist books of worships. Option 2: Praise Him, Praise Him by Fanny J. Crosby, 1869. Option 3: To God Be The Glory by Fanny J. Crosby, 1875. Option 4: Angels We Have Heard on High by an unknown French author. Translated by James Chadwick, 1862. Note: If this hymn is to be recited, the Refrain may be altered. “Glory to highest God! Glory to highest God!” may replace “Gloria, in excelsis Deo! Gloria, in excelsis Deo!” Option 5: Blessing and Honour and Glory by Horatius Bonar, 1866.

The Prayer of the Day

Celebrant: May the Holy One be with you.

Everyone: And with your spirit.

Celebrant: Let us pray.

The celebrant now reads the assigned prayer for the celebration. After the Collect has been read, then everyone says, Amen.

The Lesson

Everyone is seated.

At the end of the Epistle the reader says:

Thanks be to God.

The Gradual Hymn

Everyone stands.

Suggestions … Option 1: Alleluia. This liturgical hymn can be found in Anglican Hymnals, Catholic Missals, Lutheran books of worship, and Methodist books of worships. Option 2: Alleluia by Jacques Berthier 1982 Copyright: G.I.A. Publications, Inc. Option 3: Alleluia by John Schiavone 1978 Copyright: G.I.A. Publications, Inc. Option 4: Alleluia by Jerry Sinclair 1972 Copyright: Manna Music, Inc. Option 5: Blessed Be The Name by R. E. Hudson 1887 (A Lenten Gradual) Copyright: Public Domain. Option 6: Lead Me, Lord by Samuel Sebastian Wesley 1861 (A Lenten Gradual) Copyright: Public Domain. Option 7: Jesus, Remember Me by Jacques Berthier 1981 (A Lenten Gradual) Copyright: Les Presses de Taizé GIA Publications Inc.

The Gospel Lesson

Everyone stands.

The individual who will read the Gospel Lesson faces the altar and quietly says:

Cleanse my heart and my lips, O Almighty God, who did cleanse the lips of the prophets; through Your gracious mercy so purify me that I may worthily proclaim Your Holy Gospel. Through the Anointed One our Sovereign. Amen.

Through a procession the book containing the Gospel Lesson is brought to the place it will be read.

Gospeler: May the Holy One be with you.

Everyone: And with your spirit.

Gospeler: The continuation of the Holy Gospel

                 according to ___ (Name of the Book) ___ .

Everyone: Glory be to You, O Word.

The Gospel is read. At the end of the Gospel the reader says:

Praise be to You, O Living Word.

The Sermon

Everyone is seated. The assigned individual now offers the homily. After the Sermon a Hymn may be sung by the people of the community.

The Creed

Everyone stands. Together, everyone shall say or sing the Creed.  

Deacon/Celebrant: Let us profess our faith.

Everyone: I unconditionally trust in one God:

The Almighty Holy One, * maker of heaven and earth, of all that is, seen and unseen.

The Sovereign Jesus, the only-begotten Anointed Child of God. Who was brought forth from the Holy One before all was created. God from God, Light from Light, true God from true God, the Logos of God. Who was begotten, not made, of one Being with the Beloved Holy One. Through the Voice of the Logos all things were made. For us and for our salvation this Voice came from heaven, through the Holy Spirit the Logos became incarnate from a virgin named Mary and was made a man. For our sake he was crucified under Pontius Pilate; he suffered death and was buried. On the third day he rose again in accordance with the Scriptures; he ascended into heaven and is seated at the right hand of the Holy One. The Logos, Anointed and Sovereign, will come again in glory to judge the living and the dead, and this realm will have no end.

The Holy Spirit, the Sovereign and Giver of Life, who proceeds from the Holy One. With the Holy One and the Logos, the Spirit is worshiped and glorified. The Spirit has spoken through the Prophets.

I have confidence in the one holy universal and apostolic Assembly. I acknowledge one baptism for the forgiveness of sins. I look for the resurrection of the dead, and the life of the world to come.  Amen.


The Prayers of the People

The assigned prayers are now offered by an appointed individual and the community. The appointed individual shall direct the gathered community to either stand or kneel.

The Offertory

The everyone is seated.  The offertory begins with either an Offertory Sentence recited by the celebrant or assisting individual, or a brief Silence is observed. Then either a Hymn is sung by the community or an Offertory Anthem is sung by the choir.  As the Offertory Hymn/Anthem begins, assigned individuals bring to the appointed cleric gifts of bread, wine, and water. After the presenting these gifts, the assigned individuals are given appropriate containers and they begin to collect the individual gifts of the community.

The gifts of bread, wine, and water are presented to the celebrant for a blessing and then they are placed upon the altar.  After receiving the gifts, the Preparations for the Eucharist are made.  At the altar either the celebrant or an assisting individual prepares the gifts for the celebration of the Sacrament, along with a chalice, linens, and any other item needed for the celebration.  This often begins by moving the chalice, the paten, and other items from a small side table to the primary table. At a Solemn Liturgy incense is set, after which the offerings, the altar, the celebrant and the people in the front pews are censed.

 After the collection is completed, the gifts of the community are brought forward.  While they are brought forward, everyone stands, and an Offertory Song of Praise may be sung by the community or a moment of Silence may be observed.  Afterwards everyone remains standing and the following Offertory Responsorial is offered.

Celebrant: Pray, everyone, that our sacrifices may be acceptable to the Living God.

Everyone: May the Holy One accept the sacrifices from our hands, to the praise and glory of God, for our benefit and for that of the entire holy Assembly. Amen.

The Offertory Prayer

The celebrant says the appropriate Offertory Prayer.

The Sursum Corda

Everyone Stands.

Celebrant: The Holy One be with you.

Everyone: And with your spirit.

Celebrant: Lift up your hearts.

Everyone: We lift them to the Holy.

Celebrant: Let us give thanks to our Holy God.

Everyone: It is right to give God thanks and praise.

The Proper Preface

Celebrant: It is right, and a good and joyful thing, always and everywhere to give thanks to you, Almighty Holy One, Creator of heaven and earth. (The Preface is said here.)

Therefore, we praise you, joining our voices with angels and archangels and with all the company of heaven, who forever sing/say this hymn to proclaim the glory of your Name:

The Sanctus Hymn

Together, everyone sings or says the assigned Sanctus Hymn.

Suggestions … Option 1: The Sanctus Hymn. This liturgical hymn can be found in Anglican Hymnals, Catholic Missals, Lutheran books of worship, and Methodist books of worships. Option 2: The Sanctus Hymn by Franz Schubert. Option 3: Holy, Holy, Holy! Lord God Almighty by Reginald Heber, 1826. Option 4: We Sing Holy, Holy, Holy. Words and Music by Cheryl Lundberg & Cristy Lundberg. Performed by Matt Lowery & Fresh Fire

The Canon

Everyone kneels.

Celebrant: We humbly pray and request of You, most Merciful and Beloved God, that through Your Anointed Child, Jesus, our Sovereign, You would accept and to bless these gifts, these presents, these holy sacrifices, which we offer up to You. We first offer them for Your holy universal Assembly, that it may please You to grant the Assembly peace, preservation, unity, and oversight throughout the world. Guide both your servants who provide episcopal leadership throughout Christianity and all who profess the universal and apostolic faith.

Be mindful, O Sovereign, of all Your servants (especially for ___(Name)___) and for all those who are present here, whose faith and devotion are known to You. They offer You this Sacrifice of Praise for themselves and all those dear to them, for the redemption of their souls and the hope of their safety and salvation: who now offer their prayers to Your, the everlasting, living and true God.

In communion with and honoring the memory in the first place of the glorious Mary, ever virgin, mother of our God, Jesus the Anointed One our Sovereign; also, of blessed Joseph, her spouse; and likewise of Your blessed apostles, martyrs, and of all Your saints. Grant for the sake of their merits and prayers that in all things we may be guarded and helped by Your protection. Through the Anointed One, our Sovereign. Amen.

O Sovereign, we humbly request of You, graciously to accept this offering of our service and that of Your entire household. Arrange our days so that we may live in Your peace, and command, to all who hear, that we be rescued from judgment and separation from You and be numbered in the flock of Your servants. Through the Anointed One our Sovereign. Amen.

The Consecration of the Gifts

We humbly request of You, O God, be pleased to make this offering wholly blessed, to consecrate it and approve it, making it reasonable and acceptable, so that it may become for us the Body and Blood of Your Anointed Child, Jesus, our Sovereign. Therefore, Almighty and Living God, send down Your Holy Spirit upon us and upon these gifts here present. Through Your Spirit make this bread the precious body of Your Anointed One (the Bread is elevated and the bell rings thrice) and that which is in this chalice the precious blood of your Anointed One (the Chalice is elevated and the bell rings thrice)

The Memorial Elevation

On day before he suffered, Jesus the Anointed took bread into his Holy and venerable hands, and having lifted up his eyes to heaven, to You, God, his Beloved Parent, giving thanks to You, blessed it, broke it, and gave it to his disciples, saying: Take and eat this, all of you: For this is My Body.

In like manner, after the supper he took also into his holy and venerable hands this goodly chalice, again giving thanks to You, he blessed it, and gave it to his disciples, saying: Take and drink this, all of you: For this is the chalice of My Blood, of the new and eternal testament: the Mystery of Faith: which shall be shed for you and for many for the forgiveness of wrongfulness. As often as you shall do these things, you shall do them in remembrance of me.

The celebrant now continues with the prayer. 

Therefore, O Living God, we remember the blessed Passion of Jesus, Your Anointed One and our Sovereign: The Resurrection from the grave and the glorious Ascension into heaven. We, who are Your servants, offer to Your Holy Majesty the gift You have given us, Jesus, a pure Victim, a holy Victim, and a spotless Victim. Jesus is the holy Bread of life eternal, and the Cup of everlasting Salvation.

We humbly request that You look upon these gifts with a favorable and gracious countenance, and to accept them as You accepted the offerings of Your just servant Abel, the sacrifices of our Patriarch Abraham, and the offering of Your high priest Melchizedek, which was a sacrifice with an immaculate victim.

We humbly request of You, Almighty God, to command that these our offerings of Bread and Wine be carried by the hands of Your holy angels to Your altar on high, in the sight of Your holy Majesty, so that those of us who shall receive the most sacred Body and Blood of Jesus the Anointed One, through participation at this altar, may be filled with every grace and heavenly blessing: Through the Anointed One our Sovereign. Amen.

Be mindful, also, O Sovereign, of Your servants (especially for ___ (Names) ___ ,)  who have gone before us with the sign of faith and who rest in the sleep of peace. To these, O Sovereign, and to all who rest in the Anointed One, grant, we humbly request of You, a place of refreshment, light and peace. Through the Anointed One our Sovereign. Amen.

To us also, Your servants who are prone to making mistakes, who put our trust in Your many mercies, allow us to be granted some kind of participation in the fellowship of Your apostles, martyrs, and all Your saints. We humbly request of You to admit us into their company, without consideration of our merits, but freely pardoning our offenses. Through the Anointed One our Sovereign. By whom, O God, You always create, sanctify, enliven, bless, and bestow upon us all good things.


Through the Anointed One, and with the Anointed One, and in the Anointed One, O God, the Almighty and Beloved Holy One, in the unity with the Holy Spirit, all honor and glory, world without end.

The Great Amen

Together, everyone sings or says the assigned Great Amen.

Suggestions … Option 1: The Amen Hymn. This liturgical hymn can be found in Anglican Hymnals, Catholic Missals, Lutheran books of worship, and Methodist books of worships. Option 2: The Assembly says together: Amen! Option 3: The Celebrant: Amen! Alleluia! Then the gathered assembly says, Alleluia! Amen!

The Hymn of the Lord’s Prayer

Celebrant: Through Your saving precepts and following Your divine instruction, we are bold to say:

Either through verbal or printed means, the gathered community is guided to the printed version of the prayer that will be used.

____________ ,  Who is in heaven, hallowed be Your Name; Your dominion come; Your will be done on earth as it is in heaven. Give us this day our daily bread; and forgive us our trespasses, as we forgive those who trespass against us. Lead us away from temptation and deliver us from evil. Amen.

The Libera Nos

Celebrant: Deliver us, we humbly request of You, O Living God, from all evils and transgressions, past, present and to come. Through the intercession of the blessed and glorious Mary, ever virgin, the mother of God, together with Your blessed Apostles Peter, Paul, and Andrew, and all the saints, mercifully grant peace in our days, that through the generous assistance of Your mercy we may be always free from wrongful activities and safe from all disturbances. Through the Jesus, Your Anointed Child and our Sovereign, Who is God living and reigning with You in the unity of the Holy Spirit, world without end. Amen.

The Peace

Celebrant: May the Spirit of Peace be always with you.

Everyone: And with your spirit.

Celebrant: Bow your heads to the Holy One our God.

Everyone: To you alone, O God.

Celebrant: Let us be aware, Holy things are for the Holy.

Everyone: There is only one Holy God, Jesus the Anointed One,

                  for the glory of the Eternal God.

Celebrant: O Sovereign Jesus the Anointed, who said to Your Apostles: The peace I leave with you, is My own peace that I give to you. We humbly ask You not to notice the mistakes and offenses of the people of your Assembly; and grant your Assembly the peace and unity that is in accord with Your will: through You who lives and reigns, one God, world without end. Amen.

The Fracture

As the celebrant says the following words, the celebrant breaks the Bread in half and then places it on the paten. 

Celebrant: The Anointed One, the Lamb of God, was sacrificed for us.

Everyone: Therefore, let us keep the feast.

The Agnus Dei Hymn

Suggestions … Option 1: The Lamb of God. This liturgical hymn can be found in Anglican Hymnals, Catholic Missals, Lutheran books of worship, and Methodist books of worships. Option 2: Behold the Lamb of God! by Matthew Bridges, 1848. Option 3: Lamb of God, Pure and Holy by Nikolaus Decius, 1531. Option 4: Behold The Lamb by Dottie Rambo. Option 5: Worthy Is The Lamb by Don Wyrtzen.

While the people of the community either sing or say the Agnus Dei Hymn, celebrant breaks off a small piece from one of the halves. The using the piece of Bread, the celebrant makes the Sign of the Cross over the chalice and then gently drops the piece into the chalice.

The Communion of the Celebrant

During the Agnus Dei Hymn the celebrant self-communes.

The celebrant takes the bread and quietly says:

I will take the Bread of Heaven and reflect on a name of God. Most Holy One, I am not worthy that You should enter under this roof; just say the word, and my soul shall be healed.

The celebrant makes the sign of the cross with the bread over the paten and quietly says:

May the Body of Jesus, the Holy Anointed One, preserve my soul unto life everlasting. Amen.

The celebrant consumes the bread. Then the celebrant uncovers the chalice, genuflects, and quietly says:

For all the things the Eternal God has given me, what shall I offer in return? I will take the Cup of Salvation and reflect on a name of God. I will call upon the Holy One and give praise to the Sacred.

The celebrant makes the sign of the cross with the chalice over the paten and quietly says:

May the Blood of Jesus, the Holy Anointed One, preserve my soul unto life everlasting. Amen.

The celebrant drinks from the chalice. Afterwards the Agnus Dei Hymn, the celebrant turns to the people and says:

A Prayer for Grace

Celebrant: Let us pray.

Everyone: Let not the receiving of your Body, O Jesus, the Anointed One, bring judgement upon us. For we do not presume to come to this Your Table, O Merciful God, trusting in our own righteousness, but in Your many and great mercies. We are not worthy so much as to gather up the crumbs under Your Table. But you are the Holy One, who is slow to anger and abounding in steadfast love: Grant us therefore, Holy One, that we may eat the Body and drink the Blood of Jesus, your Holy Anointed One, so that our souls may be strengthen and cleansed through the most precious Blood and Body, so that we may evermore dwell with the Anointed One and Anointed in us. Amen.

The Holy Communion of the Faithful

The celebrant turns towards the gathered community and says:

Behold the Lamb of God, behold the Lamb Who takes away the sins of the world.

Everyone: Most Holy One, we are not worthy that You should enter under this roof; just say the word, and our souls shall be healed.

The celebrant and assigned individuals distribute the Communion near the altar.

When offering the Bread this is said to the recipient:

May the Body of Our Sovereign Jesus the Anointed One preserve your soul unto life everlasting. Amen.

When offering the Cup this is said to the recipient:

May the Blood of Our Sovereign Jesus the Anointed One preserve your soul unto life everlasting. Amen.

During the distribution one or more Hymns can be sung by the people of the community or a choir may sing Hymns or an Anthem.

After the Communion the celebrant puts any extra bread into the tabernacle. If there are any bread crumbs (large or very small) they are put into a chalice, then any remaining wine is poured into the chalice with some water and the celebrant consumes it (crumbs and wine). Afterwards either a deacon or the celebrant wipes the chalice and veils it.

The Post Communion Prayer

The celebrant returns to the altar and recites the Post Communion Antiphon (optional) and the Post Communion Prayer. The prayer begins with the celebrant saying, “Let us pray.” The Post Communion Prayer is recited in a manner that everyone can hear.

After the Post Communion Prayer, the celebrant quietly says:

May the tribute of my devotion be pleasing to You, O most holy Trinity. Grant that the Sacrifice which I, unworthy as I am, have offered in the presence of Your Majesty, may be acceptable to You. Through Your mercy may it bring forgiveness to me and to all for whom I have offered it. Through the Anointed One our Sovereign. Amen.

The Dismissal

Celebrant: May the Holy One be with you.

Everyone: And with your spirit.

Celebrant: Go, the liturgy is ended.

Everyone: Thanks be to God.

The Blessing

The celebrant faces the people of gathered community of people and says:

May blessings and peace be upon you in the Name of God: Holy One, Logos, and Spirit 

Everyone: Amen.

The Liturgy has ended, a Departure Hymn may be sung, or a Silence is observed.


This liturgy is copyrighted by P. David Pflueger of Shelton, Washinton. E-Mail:



Devout Jews do not pronounce יהוה (YHWH) nor do they read aloud transliterated forms such as Yahweh or Jehovah; instead the word is substituted with a different term, whether used to address or to refer to the God of Israel. A common substitution is hakadosh baruch hu (The Holy One). The substitution used by Jesus of Nazareth was “Father.”

Christians believe this substitution had a double meaning, Jesus used it as a substation for the tetragrammaton (like a devout Jew would) and as a statement of who his real father is. Throughout this liturgy there are two very common substitutions for the tetragrammaton, they are “Holy One” and “Beloved.”

The following verses from the Hebrew Bible provides a textual foundation for the use of “Father” as a substitution for the tetragrammaton.

“Do you thus repay the LORD, O foolish and unwise people? Is not He your Father who has bought you? He has made you and established you. Deuteronomy 32:6

For You are our Father, though Abraham does not know us, And Israel does not recognize us You, O LORD, are our Father, Our Redeemer from of old is Your name. Isaiah 63:16

O LORD, You are our Father, We are the clay, and You our potter; And all of us are the work of Your hand. Isaiah 63:16

24. Peer Crisis Intervention Counselors

The State of Washington, through its Division of Behavioral Health & Recovery, trains those who live with behavioral disabilities to have a career as Peer Counselors. This is a very different concept then what was practice before the Mental Health Act of 1963 and changes the picture of community behavioral health services. Before our modern era, the idea of incorporating someone with a psychiatric impairment into professional treatment services would have never happened. Thankfully times have changed and today the presence of recovery peer counselors bring a strong message of hope and resiliently. As individuals in recovery and consumers of community behavioral health services, the work oriented day for recovery peer counselors is very therapeutic and builds their self-esteem in ways that clinical treatment programs cannot.

Under the recovery peer counselor umbrella you will find many individuals serving as paraprofessionals in a variety of fields. Some individuals serve as peer mentors (coaches), these are professional relationships that can last for several years; some serve as peer specialists in inpatient facilities or other specialized programs; while others serve as peer bridgers, these are often short term professional relationships that assist individuals existing inpatient services; and there are many more occupations under this umbrella.

One of these additional occupations is that of a peer crisis intervention counselor, these individuals serve as a member of a crisis response team. Throughout the landscape crisis response teams are being created to assist First Responders involved with crisis incidents that involve an individual whose mental health is severely compromised. These teams play a critical role at these incidents, because they can assess the psychological health of individuals and address their immediate needs.
Peers who are members of these crisis response teams perform a variety tasks, both in the office and in the field. In the office, they write reports, record entries into logs, participate in team meetings, and assist with team readiness for crisis calls and responses. Team cohesiveness and preparation is very important to the mission of any crisis response team, because when the team can respond to an incident safely and effectively individuals in crisis can receive appropriate care.
When the team is at an incident, these peer counselors are typically under the supervision of a Mental Health Professional. Because the role of a Mental Health Professional is to perform a field assessment of the mental health of an individual, the recovery peer counselor preforms any task or responsibility that would otherwise interfere with the assessment and to be a safe second. True to the very nature of a recovery peer counselor, at every incident they offer their fellow peer attention and support. During the short time span they have with a person in crisis, they encourage them to accept services and activities that will help them reach greater levels stability and recovery.

These crisis response teams are not clinical programs that have a scheduled routine and programs. Their shifts can be very unpredictable and the people in crisis can be extremely unstable and potentially dangerous to themselves and others. In this context, these teams have more in common with a fire station than they do with a clinical program. Like a fire station, these teams have routine duties that need to be performed, but they are often interrupted by a crisis call. Every fire or medical emergency that fire stations receive is different and presents its own challenges, this is the same for crisis teams. Every call to a crisis team is uniquely its own and requires the full attention of every team member.

The individuals of the team bring different skills and abilities that enhance and strengthens the team. The mental health professionals bring their clinical training and field experiences and the peer crisis intervention counselors bring their recovery experiences and training to the team.

In closing, any recovery peer counselor who is looking for a challenging and very rewarding occupation under the recovery peer counselor umbrella, I would encourage them to research the possibility of working as a peer crisis intervention counselor. Although I will strongly emphasize this, you should only consider this if you are by nature a team oriented person and have an outgoing personality. It is a great way of working side by side with highly skilled mental health professionals in a team environment.

23. A Reflection on Matthew 26:63-65

The high priest said to [Jesus], “I charge you under oath by the living God: Tell us if you are the Anointed One, the Son of God.” “You have said so,” Jesus replied. “But I say to all of you: From now on you will see the “Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven.” Then the high priest tore his clothes and said, “He has spoken blasphemy! Why do we need any more witnesses? Look, now you have heard the blasphemy.

I will begin with these opening thoughts. The world did know him. He came to his own, and his own did not receive him (Jn 1:10-11). For several years, Jesus had practiced a sincere form of Judaism and pious Jews are often referred to as sons of God. However, the Jewish Sanhedrin questioned his piety and other activities, especially the Chief Priest. They had been monitoring him and had become concerned about his apparent contempt and a lack of reverence for the Mosaic Laws, which were given to a man by God. The Chief Priest was convinced that the time had come, to have him brought before the entire Sanhedrin to answer questions about a variety of charges against him. To ensure his presence, Jesus was arrested and brought before the assembly. The most troubling charges against him was his habit of working on Sabbath Days, telling people their sins were forgiven, and assault and damage in a Temple court. On these charges and others, Jesus was found guilty of blasphemy. When rendering the verdict, Caiaphas had this to say about what Jesus had taught over the last few years, “He has spoken blasphemy! Why do we need any more witnesses?Then he looked at the entire members of Sanhedrin, and said, “Look, now you have heard the blasphemy” (so be it). With these words, Caiaphas adjourns the meeting of the Sanhedrin. Now I will begin my reflection.

I have read this chapter many times, I read commentaries written about these verses, and I have heard many sermons based on this Biblical text. However, for reasons unknown to me, no one has approached these verses from the stand point of the history of the Roman Empire and I am not sure why? Because the Chief Priest was acting as a protector of the people and his appointment as Chief Priest was approved by the Roman Empire. Therefore, he is clearly acting in the best interest of both Israel and the Roman Empire.

Now let us look at his question, but from a Roman point of view, “Tell us if you are the Anointed One, the Son of God?” The kings and prophets of Israel where anointed and here we have a very popular rabbi being asked if he had been anointed. I do not think Caiaphas is asking if he had been anointed to perform his acts of ministry, although that is a possibility. Because the question is phased as a title, I do not think Caiaphas is addressing Jesus as a pious Jew. If he was to address Jesus in such a manner, he would say something like, blessed son of God, are you anointed?

I believe this question is political in nature and not a religious one, because Jesus did claim to be a king in a very a subtle and quiet way. During this period in history, all things political always found themselves in the presence of Roman authority and culture. It has been two-thousand years since this meeting of the Sanhedrin took place and the words of this question require us to take a trip backwards, into the history of the Roman Empire. When a Roman or someone under the authority of Rome uses the words “Son of God” in a title, what does it mean? It was part of the title of Caesar Augustus, his official title was “Emperor Caesar Augustus, son of god.” Although he had been dead and buried before this meeting of Sanhedrin, the title lived on. Now the question of Caiaphas is becoming clear, the Roman emperors saw themselves as gods and when someone, like Caiaphas, says to you, “are you the anointed one, son of god?” You must be very careful with your answer, because you are being asked, have you been anointed king, a son of god. If you say yes, you are challenging the authority of Rome and if you say no, you are denying you are a king. If Jesus had said yes to the question by Caiaphas, he would be seen by the Sanhedrin as declaring himself as king of Israel, which would be an open challenge to the reign of Herod. Adding the “son of god” phrase to the title had nothing to do with Jewish piety, it was a political ploy to place Jesus in the center if the wrath of Rome. Jesus, was very aware of the environment he was in, he also knew a simple yes would be a confirmation of everything Caiaphas had been saying about him, much of which were lies and distorted truths. In this context, Jesus could not say yes or no, so he returned the question Caiaphas.

A son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence.” Daniel 7:13.

After refusing to directly answer the question, I believe Jesus was silent for a minute or so, then he most likely looked right at Caiaphas and paraphrased the quote from Daniel, “You will see the | son of man | sitting at the right hand of the Mighty One and | coming on the clouds of heaven.” Jesus added, “sitting at the right hand of the Mighty One.” The right side of someone is a place of privilege and authority and by adding this to his quote from Daniel, Jesus was saying in a subtle way to Caiaphas, I have privilege, authority, and I am a better Jew than you are.

In ways that were both direct and subtle Jesus had exposed Caiaphas and was about to face his jealous anger. When egomaniacs are exposed and their hidden activities brought to light, they can be very dangerous and Caiaphas was no exception. I am not curtain if Caiaphas would call this tit-for-tat inquisition an offense against God, unless he believed it to be a form of insubordination towards the supreme authority of the Chief Priest, which his ego just might do. Nonetheless, Caiaphas did have a list of charges against Jesus, ranging from working on the Sabbath to assault in the temple. He saw Jesus as someone who habitually displayed contempt and a lack of reverence for God through continuous activities that were contrary to the religious laws (blasphemy). He had been patient for several years and now he felt the time had come for punishment. Therefore, regardless if it happened at this meeting or somewhere else, Caiaphas had enough and declared Jesus was guilty of blasphemy.

In Closing: Although Jesus never engaged in the anti-Roman behavior of the Zealots, Caiaphas was most likely telling people in his inner circle that Jesus was a descendant of King David and as such he could convert his religious renewal movement into a militia group and attempt to seize the throne in Jerusalem and attempt to remove the Romans from Israel. In this context, Jesus posed a political and an economical threat to the wealthy societies of Jerusalem and it would be beneficial if Jesus would disappear. Therefore, the kinds of statements that were being made by Caiaphas would get the attention of Rome. Jesus was aware of what was being said about him, that is why he said, “You have said so,” Clearly Jesus had no desire to give any credence to what Caiaphas had been saying about him. Nonetheless, when Jesus rode into Jerusalem on a donkey and this entrance into the city was praised by many, he was silently saying, I am the promised messianic king. This action by Jesus confirmed to others what Caiaphas had been saying and this silent proclamation by Jesus signed his death sentence. Therefore, Caiaphas declared Jesus guilty of blasphemy and found circumstantial evidence for a charge of sedition against the Roman Empire. It should be noted that Pilate, the Roman Governor, did not agree with the assessment of Jesus by Caiaphas, he did not see Jesus as a Zealot who wants to be a king. In fact, the reposts Pilate had received from the Roman army, would cast a favorable light on Jesus. At this moment, Pilate did not realize this, but that reason why Jesus did not want to be king, was because he was already king.


Written by Dave Pflueger March 20, 2017 (c) copyrighted by Pflueger. Dave is a former Correctional Chaplain of the Pierce County Sheriff’s Department and certified for mental health peer counseling.

Divine Liturgy of St. Tikhon

The Liturgy of the Catechumens  

The celebrant ascends to the altar and silently says:

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 celebrant kisses the altar and silently says:

We humbly ask you, O Lord, by the merits of all your saints [especially Saint(s) _____ ] that you will grant to forgive all our sins.

At Solemn Mass, incense is set, after which the altar and celebrant are censed.

The Introit

Moving to the right side of the altar the celebrant recites the Introit.

You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the first and great commandment. And the second is like it; you shall love your neighbor as yourself. On these two commandments hang all the Law and the Prophets.  Mark XII, 30.

The Kyrie

Then the following shall be said or sung.

Leader: Lord, have mercy upon us. (Kyrie, eleison)
Response: Lord, have mercy upon us. (Kyrie, eleison)
Leader: Lord, have mercy upon us. (Kyrie, eleison)

Leader: Christ, have mercy upon us. (Christe, eleison)
Response: Christ, have mercy upon us. (Christe, eleison)
Leader: Christ, have mercy upon us. (Christe, eleison)

Leader: Lord, have mercy upon us. (Kyrie, eleison)
Response: Lord, have mercy upon us. (Kyrie, eleison)
Leader: Lord, have mercy upon us. (Kyrie, eleison)

The Gloria in Excelsis

The Gloria is omitted during Advent, Lent, Nuptials, and Requiem Masses. All the people and ministers turn to the altar and bow, and then the celebrant says:

Celebrant/Cantor: Glory be to God on high,

Response: and on earth peace, good will towards all. We praise you, we bless you, we worship you, we glorify you, we give thanks to you for your great glory, O Lord God, heavenly King, God the Father Almighty.
O Lord, the only-begotten Son, Jesus Christ; O Lord God, Lamb of God, Son of the Father, that takes away the sins of the world, have mercy upon us. You that takes away the sins of the world, receive our prayer. You that seated at the right hand of God the Father, have mercy upon us.
For you only are holy; you only are the Lord; you only, O Christ, with the Holy Spirit, are most high in the glory of God the Father. Amen

After the Gloria, the celebrant makes the personal sign of the cross, and turns to the people, raising the arms a little, then joins the hands, and says:

The Collect

Celebrant: The Lord be with you.
Response: And with your spirit.
Celebrant: Let us pray.

Then the celebrant shall then read the appropriate Collect(s) for the day, at the end of which is said … “Amen.”

The Epistle

The response after the reading: Thanks be to God.

The Gradual

The deacon/celebrant prays to worthily proclaim the Gospel. At a Solemn Mass, incense is set, after which the Gospel censed.

The Holy Gospel

The Gospeller then proceeds through the midst of the quire (choir area and/or sanctuary), carrying the text solemnly in the left hand, led by a crucifer, to the middle of the front entrance of the Chancel area. The people stand, turn to face the book of the Gospels, acknowledge the cross.

Gospeller: The Lord be with you.
Response: And with your spirit.
Gospeller: The continuation of the Holy Gospel according to __Name__ .
Response: Glory be to you, O Lord.

The Holy Gospel is now read or sung.
The response after the reading: Praise be to you, O Christ.

The Sermon may be given here or at any other place, at the discretion of the celebrant.
The Creed is said on all Sundays and Greater feasts, but is omitted at Nuptial and Requiem Masses.

The Nicene Creed

Celebrant: I believe in one God:

Response: The Father Almighty, Maker of heaven and earth, And of all things visible and invisible.
And in one Lord Jesus Christ, the only-begotten Son of God; Begotten of his Father before all worlds, God of God, Light of Light, True God of true God; Begotten, not made; Being of one substance with the Father; By whom all things were made: Who for us men and for our salvation came down from heaven, And was incarnate by the Holy Spirit of the Virgin Mary, And was made man: And was crucified also for us under Pontius Pilate; He suffered and was buried: And the third day he rose again according to the Scriptures: And ascended into heaven, And seated on the right hand of the Father: And he shall come again, with glory, to judge both the living and the dead; Whose kingdom shall have no end.
And I believe in the Holy Spirit, The Lord, and Giver of Life, Who proceeds from the Father; Who with the Father and the Son together is worshipped and glorified; Who spoke by the Prophets.
And I believe one holy Catholic and Apostolic Church: I acknowledge one Baptism for the remission of sins: And I look for the Resurrection of the dead: And the Life of the world to come. Amen.

NOTE: At the discretion of the celebrant, the Prayers of the Church and the General Confession may be offered first and afterwards the Offertory.

The Offertory

An appropriate Scriptural Verse is said or sung. A Hymn may be sung while the celebrant prepares the Offering of bread and wine with the appropriate prayers. At Solemn Mass incense is set, after which the offerings, the altar, the celebrant and the people in the front pews are censed. After all preparations are completed, the celebrant turns to the people and begins the responsorial for the gifts.

Celebrant: Pray everyone, that this my sacrifice and yours may be acceptable to God the Father almighty.
Response: May the Lord receive this sacrifice at your hands, to the praise and glory of his name, both to our benefit, and that of all his holy Church.

The Prayers of the Church

Celebrant/Deacon: The Lord be with you
Response: And with your spirit
Celebrant/Deacon: Let us pray for the whole state of Christ’s Church.

Deacon/Celebrant: Almighty and ever living God, who by your holy Word has taught us to make prayers, and sincere requests, and to give thanks for all people; We humbly ask you most mercifully to accept our [alms and] offerings, and to receive these our prayers, which we offer to your Divine Majesty; asking you to inspire continually the Universal Church with the spirit of truth, unity, and concord: And grant that all those who do confess your holy Name may agree in the truth of your holy Word, and live in unity and godly love.
We ask you also, so to direct and incline the hearts of all Christian Rulers, that they may truly and impartially administer justice, to the punishment of wickedness and vice, and to the maintenance of your true religion, and virtue.
Give grace, O heavenly Father, to all Bishops and other Ministers, especially for __ Names ___ , that they may, both by their life and doctrines, set forth your true and lively Word, and rightly and duly administer your holy Sacraments.
And to all your People give your heavenly grace; and especially to this congregation here present; that, with gentle heart and due reverence, they may hear, and receive your holy Word; truly serving you in holiness and righteousness all the days of their life.
And we most humbly ask you, of your goodness, O Lord, to comfort and relieve all those who, in this transitory life, are in trouble, sorrow, need, sickness, or any other adversity.
And we also bless your holy Name for all your servants departed this life in your faith and fear; asking you to grant them continual growth in your love and service, and to give us grace so to follow their good examples, that with them we may be partakers of your heavenly kingdom. Grant this, O Father, for Jesus Christ’s sake, our only Mediator and Advocate.

Response: Amen.

The General Confession

Celebrant: You who do truly and earnestly repent you of your sins, and are in love and charity with your neighbors, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways; Draw near with faith, and take this holy Sacrament to your comfort; and make your humble confession to Almighty God, devoutly kneeling.

Response: Almighty God, Father of our Lord Jesus Christ, Maker of all things, Judge of all people; We acknowledge and bewail our many sins and wickedness, which we, from time to time, most grievously have committed, by thought, word, and deed, against your Divine Majesty, Provoking most justly your wrath and indignation against us. We do earnestly repent, and are heartily sorry for these our misdoings; The remembrance of them is grievous to us; The burden of them is intolerable. Have mercy upon us, have mercy upon us, most merciful Father; For your Son our Lord Jesus Christ’s sake, forgive us all that is past; And grant that we may ever hereafter Serve and please you in newness of life, To the honor and glory of your Name; Through Jesus Christ our Lord. Amen.

Celebrant: Almighty God, our heavenly Father, who of his great mercy has promised forgiveness of sins to all those who with hearty repentance and true faith turn to him; Have mercy upon you; pardon and deliver you from all your sins; confirm and strengthen you in all goodness; and bring you to everlasting life; through Jesus Christ our Lord.

Response: Amen.

Celebrant: Hear what comfortable words our Savior Christ said to all who truly turn to him.

Come to me, all you that labor and are heavy with burdens, and I will refresh you. St. Matt. xi. 28.

God so loved the world, that he gave His only-begotten Son, to the end that all that believe in him should not perish, but have everlasting life. St. John iii. 16.

Hear also what St. Paul said. This is a true saying, and worthy of all men to be received, that Christ Jesus came into the world to save sinners. I Tim. i. 15.

Hear also what St. John said. If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins. I St. John ii. 1, 2.

The Liturgy of the Sacrament.

The Sursum Corda

Celebrant: The Lord be with you.
Response: And with your Spirit.
Celebrant: Lift up your hearts.
Response: We lift them up to the Lord.
Celebrant: Let us give thanks to our Lord God.
Response: It is proper and right so to do.

The Proper Preface

Celebrant: It is very proper, right, and our required duty that we should at all times, and in all places, give thanks to you, O Lord, Holy Father, Almighty, Everlasting God (here shall follow the Proper for the Preface, if there be one). Therefore, with Angels and Archangels, and with all the company of heaven, we praise and glorify your glorious name; evermore praising you, and saying,

The Sanctus

Everyone either says or sings the Sanctus Hymn.

Holy, Holy, Holy,
Lord God of hosts,
Heaven and earth are full of your glory:
Glory be to you, O Lord Most High.
Blessed is he that comes in the name of the Lord.
Hosanna in the highest.


Celebrant: All glory be to you, Almighty God, our heavenly Father, for that you, of your tender mercy, did give your only Son Jesus Christ to suffer death on the Cross for our redemption; who made there (by his one offering of himself – once offered) a full, perfect, and sufficient sacrifice, offering, and satisfaction, for the sins of the whole world; and did institute, and in his holy Gospel commands us to continue, a perpetual memory of that of his precious death and sacrifice, until his coming again.

The Memorial

The bell rings once.

For in the night in which he was betrayed, he took Bread; and when he had given thanks, he broke it, and gave it to his disciples, saying, “Take, eat, this is my Body, which is given for you; Do this in remembrance of me.”

The bell rings thrice for the offering of the bread.

Likewise, after supper, he took the Cup; and when he had given thanks, he gave it to them, saying, “Drink this, all of you; for this is my Blood of the New Testament, which is shed for you, and for many, for the remission of sins; Do this, as often as you shall drink it, in remembrance of me.”

The bell rings thrice for the offering of the chalice.

Wherefore O Lord and heavenly Father, according to the institution of your dearly beloved Son our Savior Jesus Christ, we, your humble servants, do celebrate and make here before your Divine Majesty, with these your holy gifts, which we now offer to you, the memorial your Son has commanded us to make; having in remembrance his blessed passion and precious death, his mighty resurrection and glorious ascension; rendering to you most hearty thanks for the countless benefits procured to us by the same.

The Prayer of Consecration

We most humbly ask you, O merciful Father, to hear us; and, of your Almighty goodness, grant to send own your Holy Spirit on these your gifts and creations of bread and wine, so that they may be changed into the Body and Blood of your most dearly beloved Son. Grant that we, receiving them according to the institution of your Son our Savior Jesus Christ, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood.

And we earnestly desire your fatherly goodness, mercifully to accept this our sacrifice of praise and thanksgiving; most humbly asking you to grant that, by the merits and death of your Son Jesus Christ, and through faith in his blood, we, and all your whole Church, may obtain remission of our sins, and all other benefits of his passion. And here we offer and present to you, O Lord, ourselves, our souls and bodies, to be a reasonable, holy, and living sacrifice to you; humbly asking you, that we, and all others who shall be partakers of this Holy Communion, may worthily receive the most precious Body and Blood of your Son Jesus Christ, be filled with your grace and heavenly benediction, and made one body with him, that he may dwell in us, and we in him.
Be mindful also, O Lord, of your servants who are gone before us with the sign of faith, and who rest in the sleep of peace (here, the names of the recently departed are remembered). To them, O Lord, and to all who rest in Christ, grant we pray to you, a place of refreshment, light and peace.
To us sinners also, your servants, confiding in the multitude of your mercies, grant some lot and partnership with your holy Apostles and martyrs, and all your Saints into whose company we pray to you, of your mercy to admit us.
And although we are unworthy, through our many sins, to offer to you any sacrifice; yet we ask you to accept this our required duty and service; not weighing our merits, but pardoning our offences, through Jesus Christ our Lord.
By whom, and with whom, in the unity of the Holy Spirit, all honor and glory be to you, O Father Almighty, world without end.

The Great Amen

The Great Amen is either a simple response like the following or it is sung like a hymn.
Response: Amen.

The celebrant puts the bread down, covers the chalice and genuflects.

The Lord’s Prayer

Celebrant: And now, as our Savior Christ has taught us, we are bold to say,

Response: Our Father, who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil.

(For thine is the kingdom, and the power, and the glory, for ever and ever.) Amen.

The Doxology is omitted from the Lord’s Prayer at all low, Nuptial, and Requiem Masses.
The celebrant now says the Libera Nos prayer for the Fracture (also known as the Breaking of the Bread), and afterwards exchanges the Pax (the Peace) with the people of the congregation.

The Libera Nos

The celebrant takes the paten raises it and says,

Deliver us, we ask you, O Lord, from all evils, past, present, and to come; and by the intercession of the blessed and glorious ever Virgin Mary, Mother of God, and of the holy Apostles, Peter and Paul, and of Andrew, and of all the Saints, mercifully grant peace in our days, that through the assistance of your mercy we may be always free from sin, and secure from all disturbance.

The celebrant places the paten on the altar and uncovers the chalice and genuflects. Then the celebrant takes the bread and breaks it down the middle over the chalice and says,

Through the Jesus Christ, your Son our Lord.

The celebrant breaks off a small particle from the bread.

Who lives and reigns with you in the unity of the Holy Spirit, one God, world without end.

The celebrant uses the particle to make the sign of the cross over the chalice three times and then gently drops the particle into the chalice. The bells may ring three times signaling the people to be ready to come forward for Communion.

Response: Amen.

The Pax

Celebrant: The peace of the Lord be always with you.
Response: And with your spirit.

The Agnus Dei

Everyone either says or sings the Agnus Dei Hymn.

O Lamb of God, that takes away the sins of the world:
Have mercy upon us.
O Lamb of God, that takes away the sins of the world:
Have mercy upon us.
O Lamb of God, that takes away the sins of the world:
Grant us your peace.

In Masses for the Dead, instead of “Have mercy upon us,” the following is said or sung: grant them rest, grant them rest, grant them rest eternal.

The Prayer of Humble Access

The celebrant says the following prayer aloud and the entire congregation is encouraged to join the celebrant in saying this prayer.

Let not the receiving of your Body, O Lord Jesus Christ, bring judgement upon us. For we do not presume to come to this your Table, O merciful Lord, trusting in our own righteousness, but in your many and great mercies. We are not worthy so much as to gather up the crumbs under your Table. But you are the same Lord, whose property is always to have mercy: Grant us therefore, gracious Lord, so to eat the body of your 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.

The celebrant now self-communes.
Afterwards, the celebrant turns towards the faithful and says,

Celebrant: Behold the Lamb of God; behold him that takes away the sins of the world.

The following is repeated three times. 

Celebrant: Lord, I am not worthy that you should come under my roof,
Response: But speak the word only and my soul shall be healed.

Celebrant/Deacon: Let us confess our faith.

Response: I believe, O Lord, and I confess that you are truly the Christ, the son of the living God, who did come into the world to save sinners, of whom I am chief. And I believe that this is truly your own immaculate Body, and that this is truly your own precious Blood. Therefore, I pray to you, have mercy on me and forgive my transgressions, both voluntary and involuntary, of word and of deed, of knowledge and of ignorance; and make me worthy to partake without condemnation of your immaculate Mysteries, to the remission of my sins and to life everlasting. Amen.

The Holy Communion

The celebrant communes the people with the following words:

(For the Bread) The Body of our Lord Jesus Christ, which is given for you, preserve your body and soul to everlasting life. Take and eat this in remembrance that Christ died for you, and feed on him in your heart by faith, with thanksgiving.

(For the Chalice) The Blood of our Lord Jesus Christ which was shed for you, preserve your body and soul to everlasting life. Drink this in remembrance that Christ’s blood was shed for you, and be thankful.

(If the Bread and Wine are administered together) The Body and Blood of our Lord Jesus Christ, which was given and shed for you, preserve your body and soul to everlasting life.

After communion, the celebrant performs the Ablutions, a cleansing of the sacred vessels.

The Prayers of Thanksgiving

Celebrant: Let us pray.

Response: Almighty and ever living God, we most heartily thank you, for that you do grant to feed us who have properly received these holy mysteries with the spiritual food of the most precious Body and Blood of your Son our Savior Jesus Christ; and do assure us thereby of your favor and goodness towards us; and that we are very members incorporate in the mystical body of your Son, which is the blessed company of all faithful people; and are also heirs through hope of your everlasting kingdom, by the merits of his most precious death and passion. And we humbly ask you, O heavenly Father, so to assist us with your grace, that we may continue in that holy fellowship, and do all such good works as you have prepared for us to walk in; through Jesus Christ our Lord, to whom, with your and the Holy Spirit, be all honor and glory, world without end. Amen.

The celebrant now sings or says the assigned Communion Antiphon (if it has not already been offered). With this completed, the celebrant says, “Let us pray.” Then the celebrant sings or says the Post Communion Prayer.

The Dismissal

Deacon: The Lord be with you.
Response: And with your spirit.

During regular periods throughout the year, this is said …

Deacon: Go in peace, to love and serve the Lord
Response: Thanks be to God.

During penitential seasons, this may be said …

Deacon: Let us bless the Lord.
Response: Thanks be to God.

At Requiem Masses, this is said …

Deacon: May they rest in peace.
Response: Amen.

The Blessing

Celebrant: The Peace of God, which surpasses all understanding, keep your hearts and minds in the knowledge and love of God, and of his Son Jesus Christ our Lord: And the Blessing of God Almighty, the Father, the Son, and the Holy Spirit, be among you, and remain with you always.

Response: Amen.

The Final Hymn and Gospel

All stand for the Final Hymn. The celebrant turns off the microphone(s) and the congregation begins to sing the Final Hymn. As the hymn begins, the servers and other ministers gather near the alter. Using a soft voice, the celebrant greets them and then reads the Final Gospel. After the reading the celebrant, the servers, and the other ministers process out as the congregation finishes the Final Hymn.

Celebrant: The Lord be with you.
Servers: And with your spirit.
Celebrant: The beginning of the holy Gospel according to St. John.
Servers: Glory be to you, O Lord.

Celebrant: In the beginning was the Word, and the Word was with God, and the Word was God. The Word was in the beginning with God. All things were made by him; and without him not a thing was made that was created. In him was life; and the life was the light of men. And the light shines in darkness; and the darkness did not comprehend it. There was a man sent from God, whose name was John. He came as a witness, to bear witness of the Light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, who gives light to every man that comes into the world. He was in the world, and the world was made by him, and the world did not know him. He came to his own, and his own did not receive him. But as many as received him, to them he gave the power to become the sons of God, even to them that believe on his name: Who were born, not of natural descent, nor of human decision, or will of a husband, but of God. And the Word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.

Servers: Thanks be to God.
The Pflueger Library 2017