LORD JESUS, HAVE MERCY ON ME A SINNER
AN ANCIENT CHURCH STILL TEACHING THE ANCIENT
TRUTH AND LIVING OUT THE ANCIENT FAITH
The Celtic Orthodox Church is
so Ancient it demands respect
is so Traditional it is refreshing
and so Conservative it is reassuring.
HOLY TRINITY CELTIC ORTHODOX CHURCH
A MONASTIC COMMUNITY OF THE
CELTIC ORTHODOX BENEDICTINE FATHERS
1703 MACOMBER ST., TOLEDO, OHIO 43606
PHONE 419.206.2190 / E-MAIL firstname.lastname@example.org
THE CELTS ARE ISRAELITES UNDER ANOTHER NAME
The word Celt is the Anglicized form of the Greek word Keltoi, which
means “the people who are different.” In Scripture, all nations, except
the Twelve Tribes of Israel, are referred to as Gentiles (Foreigners),
so the only people who are different are Israel. The word Celt is
therefore another word for Israelite. The Celts are part of the Ten
“lost” Tribes of Israel; as are the Tuatha de Danaan and Milesians. The
Irish people are a mixture of Celts; Danaans; Milesians; Judah/Zarahites
(of the “Red Hand” – Genesis 38:28-30); (Dan-ish) Vikings and Norsemen
and are all racially cousins.
THE CELTS, ACCORDING TO GOD, ARE ISRAELITES.
The word British is not English; it is Hebrew.
Brit (Berit) means Covenant in Hebrew and Welsh
Ish means man or people of, in Hebrew and English
Therefore British means The People of The Covenant,
in other words, the People Israel of The Covenant.
However, the Celtish / Irish people are Israelites descended from
Jacob/Israel’s fifth of his twelve sons, who was called Dan and fathered
the Tuatha de Danaan – the Tribe of Dan (the Irish and Danish).
Therefore the Irish people are Celtish / British-Israelites by birth
i.e. People of The Covenant in the Torah in the Bible and in The Ark,
which is buried at Tara.
THE DAILY SACRIFICE OF THE MASS AND THE DAILY
PRAYING OF SCRIPTURE TOGETHER FORM THE TWIN PILLARS
UPON WHICH REST OUR HOPE FOR SALVATION.
THE PATER NOSTER PSALTER IS THE OLDEST
PRIVATE DEVOTIONAL AND ADDRESSES THE FATHER,
THROUGH THE SON BY THE ACTION OF THE HOLY SPIRIT
GIVE GOD YOUR TIME – GOD WILL GIVE YOU HIS ETERNITY
The Pater Noster Psalter dates back to Apostolic times and made popular in 5th Century Germany. Making Pater Noster Beads became a cottage industry in Germany due to the popularity of the prayer. The Marian Rosary was developed from the format of the Pater Noster Psalter. Including the Station of the Cross for the “mysteries” was not part of the original Pater Noster Psalter, being a unique contribution from Celtic Orthodoxy from the Celtic Orthodox Monastery in Bobbio, Italy in around the 13th Century. The Monastery of Bobbio was a Monastery of Celtic Orthodox Monks and established by St. Columbanus in 614. The Celtic Orthodox Monastery at Bobbio, Italy was forced to close in 1809 by French occupying forces. _____________________________________________________________________________________________________
The Pater Noster Psalter begins with an Act of contrition for sin prayed on the Crucifix.
ACT OF CONTRITION
O my God, I am heartily sorry for ever having offended you, and I detest all my sins because they have offended you my God who are all good and deserving of my love. I resolve with the help of your grace to sin no more and avoid all occasions of sin.
The Pater Noster Psalter comprises 15 Decades of 10 Our Father’s, for a total of 150
Our Father’s. Any prayer beads can be used. The 15 Decade Prayer beads or a five
Decade Prayer beads are most common. Although the actual Pater Noster beads are unique
in that they have little crosses to divide the decades.
On the first ‘cross’ bead immediately after the larger Cross and on every other cross bead that separates the grouping of 10 beads is prayed:
Eternal Father, almighty and ever living God; God of Abraham, Isaac and Jacob; God and Father of our Lord and Savior, Jesus Christ, we offer to you Father of mercy the Body, Blood, Soul and Divinity of your divine Son present in this mystery as a prayer of praise and thanksgiving, adoration and reparation and for my special petition which by faith I have already received from your bounty through Christ our Lord. United with the intercession and ministry, gifts and graces, faith and merits of your Divine Son I pray in the words our Savior taught us.
This prayer is repeated before each set of 10 Our Fathers for all 15 Decades. The Mysteries (Stations) for each Decade are as follows:
1. Jesus is condemned to death.
2. Jesus is made to bear His Cross.
3. Jesus falls the first time.
4. Jesus meets His afflicted Mother.
5. Simon Cyrene helps Jesus to carry His Cross.
6. Veronica wipes the face of Jesus.
7. Jesus falls the second time.
8. Jesus speaks to the women of Jerusalem.
9. Jesus falls the third time.
10. Jesus is stripped of His garments.
11. Jesus is nailed to the Cross.
12. Jesus dies on the Cross.
13. Jesus is taken down from the Cross.
14. Jesus is buried in the sepulcher.
15. The Resurrection.
After each decade is prayed “Holy God, + Mighty God, God immortal have mercy on me. One is Holy, + One is the Lord, + Jesus Christ, to the glory of god the father”. (The + sign indicates where you make the sign of the Cross) The Stations of the Cross (Mysteries) were codified by Francis of Assisi while he was in residence at the Celtic Orthodox Monastery at Bobbio, Italy. Feel free to substitute any other mysteries that speak to your faith. The use of the Stations of the Cross is most common, but not mandated.
This dates back to the early church and was as big in the middle ages as the Marian Rosary is today among Catholics. The Marian Rosary was modeled after the Pater Noster Psalter.
The Pater Noster Psalter dates back to at least the first Century and had become popular by the 5th Century, especially in Germany. In Germany a cottage industry was developed to manufacture “Pater Noster Beads”. These beads were often of precious stones but today it is mainly wood.
The Pater Noster Psalter is designed to be prayed in three intervals of 50 Our Father’s each.
Most commonly it is prayed 5 decades in the morning, 5 decades at noon and 5 decades in the evening.
PICTURE OF THE PATER NOSTER BEADS
PRAYERS OF THE PATER NOSTER PSALTER
Sign of the Cross
In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
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. Amen.
The other prayers as noted above.
THE MEANING OF THE “OUR FATHER”
BY ARCHBISHOP FULTON J. SHEEN
THE PATER NOSTER BEADS ARE MORE COMMONLY CALLED THE CHOTKI. THE TERM
PATER NOSTER BEADS MEANS THE CHOTKI USED FOR THE PATER NOSTER PSALTER
THE USE OF THE CHOTKI IN THE CELTIC ORTHODOX CHURCH
Bishop Brian J. Kennedy, O.S.B.
The prayer rope (chotki) may also be made of wooden beads, and is worn by all Celtic Orthodox Clergy and many or most other Orthodox Monastic’s in other Jurisdictions of the larger Church Catholic.
It originated in the monastic world as a tool to facilitate the prayer life and spirituality of the Monk. It finds its genesis in the love for the prayer our Savior taught us, the “Our Father”. The Chotki is also, in Celtic Orthodoxy, known as the Pater Noster Beads. It was simply a method to keep track of the 150 “Our Fathers” in the Pater Noster Psalter. The Chotki found an expanded usage in praying the “Jesus Prayer” and the Orthodox Marian Rosary. People saw the Monks praying all 150 Psalms daily and in emulation of this pious practice started praying the 150 Our Fathers daily. In the beginning, farm workers and laborers would place 10 pebbles in their pants pocket and transfer one bead to the other pocket for each Our Father they prayed. This practice gave birth to the Chotki.
The purpose of the monastic exercise of wearing the Chotki on their belt and black cassock is to train the mind to pray without ceasing in response to the commandment given by the Apostle Paul in 1 Thessalonians 5:16-18 which is echoed in the New Testament writings of Matthew 9:27, Matthew 15:22, Matthew 17:15, Matthew 20:30, Matthew 20:31, Mark 10:47, Mark 10:48, Luke 16:24, Luke 17:13, Luke 18:38, Luke 18:39, Romans 9:15, Romans 11:30, Romans 11:32, 1 Corinthians 7:25, Philippians 2:27, 1 Peter 2:10.
The training and discipline of the mind is important in Celtic Orthodoxy. The mind was to become so conditioned through this spiritual discipline that no matter what the person was doing the mind would learn to automatically, and without conscious thinking, pray the Our Father as taught to us by Jesus.
Even subconsciously when the person was asleep, the Our Father would be on their mind and in their heart and prayed in their mind. The simple wearing of the Chotki, with faith, can be a good defense against the forces of evil that would destroy our soul by leading us into sin.
The Chotki (prayer rope or beads) developed during the first four centuries of Christianity into a practice not just done by the monastic community, but also by lay people who wanted to lead a life that would emulate the spiritual example of their Priests and bring them closer to God in the hope of salvation. The Chotki is the precursor to the modern day Rosary that the Roman Catholic Church implemented as a prayer rule for their Roman Catholic faithful after the Great Schism when the Vatican broke the peace and unity of the undivided church catholic in 1054 AD.
The Chotki is fitted with a Cross which is tied with a tassel. The tassel has its basis as being something to wipe away the “tears of sorrow” of the penitent as he/she prays the decades of the Our Father prayer.
The beads or knots are tied together of Lamb’s wool yarn. This comes from the Orthodox tradition designed to remind the penitent that Jesus is the Lamb of God. The Chotki Prayer Rope or beads are plain and not decorated to reflect the contrition of the person and to remind the person to be humble before the Lord. It is a perfect adjunct to the black cassock worn by Orthodox Monastics, to reflect the monastic view of being dead to the secular world and in mourning for the individual sins of the Monk and also for the sins of the whole world.
Lay people in the Celtic Orthodox tradition often elect to incorporate the Chotki into their secular clothing by wearing the Chotki on their belt, tucked into their pants pockets as an expression of dependency on Jesus and our Heavenly Father. By uniting with Jesus in this wise, we in a more God pleasing fashion, render praise to Jesus and through Jesus render praise to our Heavenly Father.
PICTURE OF THE CHOTKI
THE TERM DIVINE OFFICE MEANS DIVINE DUTY AND
REFERS TO THE OBLIGATION OF ALL PRIESTS AND
BISHOPS TO DAILY PRAY THE PRAYERS FOUND IN
THE BREVIARY. THE DIVINE OFFICE OR BREVIARY
IS AN EXTENSION OF THE MASS AND DRAWS IT’S
STRENGTH FROM THE SACRIFICE OF THE MASS.
THE BREVIARY EMULATES THE WORSHIP SERVICE
OF THE JEWISH TEMPLE DURING THE LIFE OF CHRIST
AND THE APOSTLES. THE BREVIARY IS THE WAY THAT
CHRIST, THE APOSTLES AND THE EARLY CHURCH PRAYED.
The Divine Office in the
Celtic Orthodox Church
THE TRADITIONAL ORTHODOX BENEDICTINE BREVIARY
The great Orthodox Saint, our Father in Faith Benedict of Nursia, called this Divine Office
The Opus Dei meaning work of God to indicate the author is God – not man.
This traditional Divine Office is a gift from God to the Jewish Temple and through
the Jewish Temple to the Apostles and the early church. This continues to be the Opus Dei (work of God)
and God’s gift to us today and to our children not yet born. In the course of one week all
150 psalms will be prayed, as a matter of course, in the Divine Office.
The term Divine Office means divine duty. It is the duty of all ordained to the Priesthood in the
Celtic Orthodox Church to daily pray the Divine Office.
Below the description of the Divine Office is the History of the Divine Office.
It is night. The turmoil of day has died away and everything is still. The
Church is at prayer. She remembers the night-time prayer of the Bridegroom; she
thinks of the night vigils of the early Christians in the catacombs. Times have
changed, but the Church continues to insist that night is not just for sleep;
night is a time for prayer. From earliest ages Matins was the Church's prayer
for the Second Coming; she prayed and waited for the return of Christ as Judge
of all the world. Night is also a symbol of life on earth. We are like the
virgins in the parable, waiting for the Bridegroom with our lamps in hand.
It is very important that we pray at least once every hour; for the ancients
have handed this practice down to us and taught us that this is how we are to
keep watch. For at that hour all creation is at rest, praising God. Stars,
trees, and waters are as if standing still. The whole host of angels keep their
service together with the souls of the just. They praise almighty God in that
hour; and that is why the faithful on earth must pray at this same time.
Our Lord in his parable put it this way: About midnight, he said, there came a
call: Look! here comes the bridegroom! Go out to meet him! And he said more.
Keep watch, then he told them, for ye know not either the day or the hour in
which the Son of man cometh.
Matins is divided into “Nocturns”, either 1 Nocturn with 3 Psalms and 3 “lessons” or
3 Nocturn with 9 Psalms and 9 Lessons. The lessons are Scripture Readings or the
writings of a Patristic Father. In order to assimilate the full meaning of a feast, it is
necessary to examine Matins. Many feast-day Matins are masterpieces of composition,
for example, the Tenebræ services on Thursday, Friday and Saturday of Holy Week,
the Office of the Dead, the consecration of a church, Corpus Christi. The psalms of
week-day Matins are mostly a prayerful meditation on the kingdom of God, a preparation
for fitting the coming day into its proper place in the divine plan of redemption.
Lauds is a jubilant hour, fresh as the morning dew, perhaps the most beautiful
of all the hours. Its symbolism deserves attention. It is night; nature and men
are asleep. In the far east the grey of dawn appears; then the ruddy hue of
morning, the harbinger of a new day, spreads across the horizon, and the world
of nature begins to stir. But all this natural beauty is only a symbol and
reminder of a most wonderful event in the story of salvation. It was at this
beautiful hour that our Saviour burst the bonds of death. Resurrection—that is
the background theme of Lauds. And the two pictures together, dawn and
resurrection, remind us of a third arising from slumber, the spiritual
awakening of the human soul.
There is, then, a threefold resurrection: nature awakens, the Savior rises from
the dead, the human soul celebrates its spiritual resurrection. Such is the
background to our prayer of Lauds. It is an explicit song of praise; praise is
the hour's central theme. If we can get a feeling for these three pictures
intermingling in our Lauds prayer, if we can enter into the spirit of this
threefold resurrection, if we can enlist the forces of nature to pray and praise
and exult along with us while reciting this hour reasonably early in the
morning, perhaps even in the open air, then we are certain to be struck by the
full impact of its meaning.
Lauds is, actually, one of the most striking examples of what a proper
observance of the characteristic thought of an hour and the background theme
from the story of salvation can do for personal devotion. The psalms at Lauds
are all specially chosen hymns of praise.
Very frequently we find nature themes in the psalms. The thoughts of Christ's
resurrection occur mostly in the antiphons at Lauds, where there is almost
always an Alleluia. This feature we can observe particularly in Sunday Lauds,
Sunday being the liturgical commemoration of the resurrection. The liturgical
day and the liturgical hour of the resurrection coincide, and the references to
Easter Day are doubled and tripled.
The climax of Lauds is the Gospel song, the Benedictus. It is a hymn in praise
of man's redemption, a greeting to the dawning day of salvation which is
destined to be one more step toward its completion. It is the Church who prays
the Benedictus, taking Zachary's place. Every day is a new coming of the
Redeemer, and the Church greets her Saviour as the "Day-Spring from on high".
Sunday and feast-day Lauds are classically beautiful. First the praises of
awakening nature before God the King upon his throne, the earth, decked with all
the wonders of creation, Victor over the primeval chaos (Ps. 92); then a pious
man in procession to the sanctuary (Ps. 99); morning prayer ("the bride-soul's
morning kiss for the divine Bridegroom"—Ps. 62); finally a joyous exclamation
over the works of God's hands and the great symphony of praise that echoes
through the Benedicite and Laudate.
Prime is the Church's second Morning Prayer, quite different in tone from Lauds.
Lauds is the ideal Morning Prayer, a "resurrection song" of all creation and of
the Church. Prime is the morning prayer of a sinful human, a subjective prayer.
The basic theme of Prime is dedication of and preparation for the day's labors
and conflicts. This theme runs through the whole hour.
There is no special reference to any chapter in the story of salvation. Thus,
the theme of the canonical hour, preparing for the day, assumes the center of
attention, and indeed to such an extent that even on feast days, themes proper
to the feast are generally suppressed at Prime. The hymn at Prime enlists all
our efforts and abilities in the service of the Lord and arms us against
imminent dangers—perfectly in harmony with Prime's basic theme.
This hour also contains a rather lengthy invariable set of prayers that form the
real essence of the morning prayer. After the psalmody (singing of the psalms)
comes a conclusion which Prime has in common with the other little hours (Terce,
Sext and None): chapter, responsory, versicle, prayer. The chapter "Unto the
King eternal..." is an oath of allegiance to him who is sovereign in God's
kingdom. The responsory is a fervent plea for a realization of human weakness.
The blind man of Jericho is sitting along the road as Jesus passes by, shouting
at the top of his lungs. I am that blind beggar and the Lord is passing by this
The beautiful prayer which follows never changes. It contains all the elements
of a good morning prayer: thanks, petition, good intention, preparation for the
coming day, and particularly the touching plea to be spared the guilt of sin
throughout the day.
9 o'clock. The Church wants us to pause briefly during our day's activity and
raise our hearts to God; that is the purpose underlying the little hours. They
are a chance to catch our breath, an oasis in our desert wanderings. It is
important that we do not pray them all at once, but whenever possible we should
pray them at the corresponding hour of the day as a renewed consecration of the
day's work. The little hours are short, because the day is for work.
The story of salvation has a role to play in Terce: it was the third hour (9:00)
when the Holy Ghost came down upon the young Christian community on Pentecost
Sunday (Pentecost Terce begins with the hymn Veni Creator). Quite appropriately
, the Church recalls this mystery in the hour of Terce: Terce is thus the "first
Confirmation", a strengthening for the conflicts of the day. Is is a "Come, Holy
Ghost" upon the day's work. The hour's theme is invocation of the Holy Ghost.
The hymns proper to the little hours are a further development of the theme
proper to each, and to the corresponding time of day.
12:00 noon. Theme of the hour: The day's conflict is at its climax, the heat of
passion is at its strongest, the powers of hell have greater influence over man,
our lower nature seems to have gained mastery. Theme from the story of
salvation: the Savior is hanging on the Cross (12:00 to 3:00); hell is bringing
all its forces to bear against him. This scene from Good Friday is the
background for Sext; foreground is the battle against sin in us and in the
Church. "Lead us not into temptation" is the message of this hour.
3:00 to 6:00. This day of salvation is slowly beginning its decline. Our
thoughts are taken up with the end of life. Looking to my future I ask: will I
persevere? Perseverance is the hour's theme. There is no theme from the story of
salvation. At the most there is eschatological shading—the last things.
Vespers, or Evensong, is the Church's evening prayer. It is very similar to
Lauds, both in construction and in basic theme. The Church looks back on the day
of salvation just passed with all its redeeming graces—and is fervently
grateful. Vespers is a thanksgiving prayer. Thanksgiving is the principal theme:
the Magnificat is the climax, the great thanksgiving song of the Church. The
canonical-hour theme is this: thanks be to God for the day just passed, both in
the soul and in the Church, thanks for all his saving graces.
There is also a theme from the story of salvation to be found in Vespers—the
Last Supper. At the very same time that Vespers is prayed, Christ was seated
with his apostles in the upper room. This gives Vespers a special connection
with the holy Eucharist, and as a matter of fact, a great number of the Vesper
psalms are Eucharistic songs or at least can easily be referred to the
Eucharist. This is particularly true of the so-called Hallel psalms (Psalms
112-117), which were sung at the Last Supper, and the Gradual psalms (Psalms
119-131), which were procession songs for pilgrimages to the temple. The Last
Supper is itself a symbol the heavenly banquet.
There is one big difference between Vespers and Lauds: whereas the psalms of
Lauds are all specially chosen songs, the Vesper psalms merely follow a
numerical sequence in the psalter. They are not a series of thanksgiving hymns
exclusively, as perhaps we might have expected.
Compline is the Church's second evening prayer, and as opposed to Vespers, it is
a subjective and individual prayer for the sinful soul who wants to make her
peace with God. The hour is a masterpiece of construction, the work of St.
Benedict; we might call it the ideal night prayer.
Particularly beautiful is the symbolism of Compline. The hour begins uniquely
without introduction, and at once halts for an examination of conscience and an
act of contrition.
Light and sun are favorite Scriptural and liturgical symbols of God, Christ, the
divine life. Christ is the divine Sun, the Christian is a child of the Sun.
These thoughts are to be found frequently in the hours. But also the opposite of
light, night and darkness, is a frequent liturgical symbol for the sinister
power of the devil; night is the cloak for the prince of this world. The child
of God, being a creature of light, is afraid of the night. Like a tiny chick he
huddles beneath his mother's wings; there he is safe from the attacks of the
It is important to notice that our liturgical prayer thinks not only of
ourselves, but of all our fellow men: for them too it is evening now, an evening
of temptation, sin, death. It is a matter of experience for all of us that the
devil particularly likes to use the hours of night for setting the snares of his
temptations. It is almost as if hell were depopulated every evening and hosts of
evil spirits came as agents of sin to plague the earth. How many sins does the
night cover with her thick black veil! The religious soul prays this night
prayer for his own protection from the powers of darkness and for all souls,
Sleep, too, is a symbol, an image of death. Spontaneously we think of death when
we go to sleep—Compline is also a night prayer to life, a plea for a happy
death. It is precisely in this setting that it contains some splendid thoughts.
The short and meaningful blessing at the beginning of Compline expresses the
double application of the night prayer very concisely: "May the Lord Almighty
grant us a quiet night and a perfect end." Background from the story of
salvation is the agony of Jesus in Gethsemane; we pray Compline for the
Gethsemane hours in our life.
Thus, the hour expresses earnest petition; contrition, plea for protection, and
deepest confidence are its main elements. Particularly beautiful is the
invariable part which immediately follows the psalms. First there is a
night-prayer hymn, then the consoling chapter "Thou, O Lord, art in the midst of
us..." Jesus is in our midst, it is in his name that we are gathered. "Leave us
not." That is the main theme, the chief petition—it is repeated and amplified in
the responsory that follows.
Two images of death come next; the first, Jesus hanging on the Cross and
uttering his last words: Father into thy hands I commend my spirit. We pray the
same words, repeatedly, from our heart: Father, Redeemer, into thy hands I now
commend my soul for this night-time of the day, of my life, of my soul. The
following versicle stresses two particularly apt images for night time. (a) Keep
us as the apple of an eye. We need protection just as much as the delicate
organism of the eye, and we hope to be as dear to God as his own eye. (b) Hide
me under the shadow of thy wings. Like little chicks running for shelter to the
Another reference to death occurs in the canticle from the Gospel, old Simeon's
swan song. He holds the child Jesus in his hands; his dearest longing has just
been fulfilled: he has seen the Redeemer and now he begs to be dismissed from
his lifelong service to God. We are in a similar position: we bear the mystical
Saviour in our hands and in our hearts, the saving graces of the day. Our eyes
have seen "his salvation," the divine "light" has risen for us, Christ is our
"glory." Now we, too, can pray to be dismissed from service; it is the night of
rest that follows the day's work. We are God's hired labourers and we must be
ready every day to be dismissed by him. These two themes of death are
The antiphon to Simeon's canticle is also very rich. Bodily and spiritual waking
and sleeping intermingle: Save us, O Lord, waking, guard us sleeping (at night),
that awake we may watch with Christ (in life, through grace), and asleep we may
rest in peace (by a happy death).
Again and again, we cannot help noticing that Compline is a night prayer and a
prayer for a happy death.
The Compline oration sums up all the day's prayer themes into one concise and
full petition. It contains four points:
Visitation—God is invited to dwell with us by the presence of his grace and
his protection. Just as the God of the Covenant once dwelt with his people in
the midst of the desert, that is how we want God to visit us and live with us.
God is also the guardian of the citadel of our soul—he must be begged to keep
its portals closed against enemies.
The angels, too, our guardian angels, are invited to dwell in this house. And
suddenly the dream of Jacob comes to mind again, the ladder to heaven and the
angels going up and down upon it, carrying prayers and good works to heaven,
bringing grace and comfort down to us.
Then our night prayer dies slowly away. A few versicles, the blessing of the
heavenly Father in the blessing of the father of our religious family. Thereupon
a parting adieu to our heavenly mother, Mary, one of the Marian antiphons, each
more beautiful than the preceding. The silent Triple Prayer, ending the day as
it had begun. No further sound from the choir. The "great silence" has begun.
HISTORY OF THE DIVINE OFFICE
Our Lord assured his disciples that he had come, not to destroy, but to fulfill,
the Law. It is not surprising, therefore, to find the earliest Christians,
notably the Apostles, conforming to the traditional customs of worship of
the old Covenant: keeping the Passover, or going up to the Temple to pray
at the appointed "Hours of Prayer," or keeping those hours as times of private devotion.
Likewise, we find St. Paul, wherever he might be, seeking out the
local synagogue on the Sabbath, taking part in its worship and
availing himself of its opportunities for teaching. At the same time
we find Christians keeping strictly Christian observances, notably
the First Day of the Week, with its Eucharistic Breaking of Bread as
the distinctive act of worship. Even when the Church had overflowed
the bounds of Judaism and was overwhelmingly Gentile in its
membership, there was a survival of devotional practices of Jewish
origin. Chief among these was the observance of the "Hours of
Prayer," as services supplemental to the central Eucharistic Rite.
Tertullian, among others, is witness that this survival was not
confined to the Christian communities of Palestine. The observance
of the Hours was at first a matter of private devotion in Gentile
communities, as it continued to be in Rome until a comparatively
late period. But with the rise of asceticism, we find outside of
Rome the practice of saying the Hours becoming customary in the
public assemblies for worship, where it met and coalesced with two
other Non-Eucharistic services, the Vigil preceding Sundays and
great festivals, and the daily “Lucernarium”, or lamp-lighting
service, held at night-fall. The material of these services was
drawn from the worship of the synagogue and the structure of the
Vigil modeled loosely after its pattern. There was psalmody, the
reading of other parts of Scripture, and prayer. It is in the union
of these two streams of common worship, the monastic, semi-private
services of the Hours, and the public Vigil and its prelude, the
Lucernarium, that we find the original form of what has long been
known in the Church as The Divine Office. The Liturgy proper, the
Mass, held its position of supremacy unchallenged and unrivalled.
But contemporary writers bear witness to the fact that in the East,
in the Fourth Century, the laity, secular and monastic, as well as
the clergy, attended these supplemental services in great numbers.
That there should be need of regulation was inevitable. By the time
such regulation appeared (in the Fourth Century) the fusion of the
secular and monastic elements of the Office had become general, and
perhaps we may attribute the enactment of legislation on the subject
to the cooling of the zeal of not only the secular laity, but of the
clergy as well, in the matter of regular and systematic attendance
at the offices. Thus we find in The Apostolic Constitutions
directions that clergy and laity shall "make prayers early in the
morning, and at the Third, Sixth, and Ninth Hour, at eventide, and
at cock-crow." There is an additional enactment that, if assembly
for service cannot take place in church (on account of persecution,
or similar grave cause), the Bishop shall assemble his flock in some
private house; but if this is impossible, each one shall discharge
this duty either alone, or with one or more of his brethren. (Apost.
Const. VIII, xxxiv. Patr. Graec. I, 1135.) In the same century,
the Council of Laodicea (A. D. 387) echoes these directions.
INTRODUCTION TO BIBLICAL ORTHODOXY
MEET OUR MASCOT – MISS MAGGI
MEET OUR PASTOR – BISHOP BRIAN KENNEDY, O.S.B.
BABYLON THE GREAT & THE CALIPH ANTI-CHRIST
FREQUENTLY ASKED QUESTIONS ABOUT THE CELTIC ORTHODOX CHURCH
CHRISTIAN RESPONSE IN THE POLITICAL ARENA
APATHY = COMPLICITY
INDIFFERENCE = CO-CONSPIRATOR
TOLERANCE = ENEMIES OF GOD
(Bishop Brian J. Kennedy)
“Do not think I came to bring peace on earth;
I have come not to bring peace, but the sword.”
Being a Christian in the modern political arena requires a decision for Christ that often places us at enmity with the world. While absolute truth and Christian morality fall like Dominos, what is a Christian to do? While many Church leaders fall to their knees before the god of political correctness and social perception, to whom can the Christian look for guidance?
Being a Christian means we share in the anointing of the Christ. We share in the anointing of the Christ by the power of the Holy Spirit active in our lives. This same Holy Spirit leads us to follow Christ even to the altar of the Cross, when necessary.
In the political theater we often have no moral options and are asked to vote for the least morally offensive candidate. None of the candidates offered represent the Christian view for Society.
We live in a time when some misguided Church leaders, in an effort to compromise with the power of evil, teach it is permitted to vote for the Abortionist candidate as long as the reason you vote for him or her is not to promote abortion but some other good for ourselves or the community. This makes the Christian complicit in the abortions made possible by the election of the abortionist candidate. Under this teaching, the slaughter of the innocents is permitted for personal or community profit.
Former Presidents Clinton and Barack Obama, both advocated for the Holocaust of the unborn as being a woman’s right. Both political figures deny, for the innocent child, the right to life if the mother claims it is inconvenient to carry the child to term. In spite of this, Roman Catholic and Eastern Orthodox Church leaders rushed to congratulate the newly elected abortionist candidate. Were these supposed “Church Leaders” following the Holy Spirit or some other spirit? These same Church leaders who give lip service to being pro-life value their access to the Whitehouse more than their access to the Kingdom of God. They rush to have that chance to be photographed with the Abortionist elected official. Is it any wonder that both of these Abortionist candidates were swept into office by the vote of the larger Christian Community?
Christ said. “This is to my Father’s glory, that you bear much fruit showing yourselves to be my disciple.” (John 15:8) In a time when many Church leaders and Civic Leaders have ceased to be disciples of the Christ, it is left for the people to establish the Kingdom of God by firmly living up to the standard of the Gospel. The believers must make their voices heard above the roar of the demonic powers who tolerate no view but their own. They deny to the Pro-Life Christian the same tolerance they demand for themselves. Those Christians who do not support Abortion or Gay marriage are persecuted in governmental circles, in commerce and in business. Those who hold to traditional Christian values are seen as terrorist and troublemakers.
Christians shrink before the obligation to carry the Cross of Christ least they should be seen as unloving. They seek to compromise with the enemy who seeks only our destruction. Peace at any price is not love nor is it the peace of Christ, it is the tool used to destroy Christianity. The blood of the Christian martyrs flows in the streets in the Middle East as a silent admonition to those who seek compromise or believe in peace at any price.
In the USA the Generals in the army of Satan are political figures and business executives, Church leaders and their spiritually bankrupt followers, those in charge of educating our youth and those who are charged with forming public opinion. These degenerate and spiritually lost souls spare no expense in their effort to win converts from among the uninformed and uninitiated, bringing them into acceptance of the vomit the leftist have been spewing forth for the last 10 years or more. Our children are viewed as a special prize by the leftist forces of evil and the minions of Satan who control much of the educational system. They appropriate to themselves a parental role and authority while denying the parental rights and authority of the actual parents if the actual parents hold to traditional Christian principles for living. Very recently one of the leaders in our educational system said it was child abuse to teach the child God created the world. How long will it be before children of Traditional Christian parents will lose physical custody of their children to the State?
Jesus said in Matthew 10:33 that any who disown Him before man will find He will disown them before His Father. We must stand up and be counted and refuse to accept the intolerance of condemned world leaders and appointees. We should stand up and remind teachers and politicians they work for us and they must represent our values. We must recall them from office by our well placed vote at the Polls. We must denounce Church leaders who fail to live up to their high spiritual calling. We must withdraw our support of businesses that do not reflect Christian principles and promote sin and vice.
This should be the Christian response to the political arena. There is no need to form a group; we are already a group. We do not need to elect a CEO or a President or Board of Directors; we already have a CEO and His Name is Jesus Christ. Our by-laws are the faith principles as once delivered to the Saints. Our membership can be found registered in the Book of Life. We raise high the banner of Christ and proclaim as clearly and as loudly as we can, JESUS CHRIST IS LORD TO THE GLORY OF GOD THE FATHER.
OUR APOSTOLIC LINE OF SUCCESSION IS ACCEPTED BY WORLD ORTHODOXY.
REMEMBER AS YOU READ THESE LETTERS OF AFFIRMATION THE BISHOPS BEING ACCLAIMED AS PART OF WORLD ORTHODOXY WITH GRACE FILLED AND SPIRIT FILLED ORDERS ARE NOT SUBJECT TO ANY OLD WORLD PATRIARCH, YET THE PATRIARCHS ACCEPT THEM AS EQUAL BISHOPS IN THE LARGER CHURCH WITH THE SAME APOSTOLIC MISSION.
LETTER OF RECOGNITION FROM THE O.C.A.
LETTER OF RECOGNITION FROM ALEXANDRIA
LETTER OF RECOGNITION FROM THE GREEK ORTHODOX CHURCH
WE ARE SUCCESSORS TO THE APOSTLES, IN UNION WITH THE ORIGINAL 12 AND ALL THOSE WHO CAME AFTER THEM AND WITH ALL THOSE WHO WILL COME AFTER US.
HOLY TRINITY CELTIC ORTHODOX CHURCH
CELTIC ORTHODOX BENEDICTINE FATHERS
IS A NOT FOR PROFIT CHURCH CORPORATION
UNDER SECTION 501 ( c ) 3 OF THE INTERNAL REVENUE SERVICE .