Great Prayers & Creeds of the Christian Faith

The Apostles' Creed

Date: Text settled by c. 700; roots in the Old Roman Creed, 2nd–4th centuries · Tradition: Ecumenical (Western)

A summary of Christian belief that grew out of the baptismal creed of the church at Rome. The legend that the twelve apostles each wrote a line is late; the received wording is first found in the 8th century. Used in Catholic, Anglican, Lutheran, Reformed and many other Western churches; the Orthodox churches use the Nicene Creed instead.

I believe in God the Father Almighty, Maker of heaven and earth :

And in Jesus Christ his only Son our Lord: Who was conceived by the Holy Ghost, Born of the Virgin Mary: Suffered under Pontius Pilate, Was crucified, dead, and buried: He descended into hell; The third day he rose again from the dead: He ascended into heaven, And sitteth on the right hand of God the Father Almighty: From thence he shall come to judge the quick and the dead.

I believe in the Holy Ghost: The holy Catholick Church; The Communion of Saints: The Forgiveness of sins: The Resurrection of the body, And the Life everlasting. Amen.

Source: The Book of Common Prayer (1662), standard text as transcribed by Lynda M. Howell. Source text

Related: The Early Christian Creeds · The Book of Common Prayer (1662): Selections · Timeline: The Apostolic Fathers · Timeline: The Book of Common Prayer

The Nicene Creed

Date: Council of Nicaea, 325; expanded at Constantinople, 381 · Tradition: Ecumenical

Agreed by the councils of Nicaea (325) and Constantinople (381) to state belief in the Trinity against Arianism. It is the creed most widely shared by Orthodox, Catholic and Protestant churches. The phrase 'and the Son' (filioque) in the article on the Holy Spirit was added in the Latin West and is not used by the Orthodox churches; this 1662 English text includes it.

I believe in one God 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, Very God of very 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 Ghost 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 sitteth on the right hand of the Father. And he shall come again with glory to judge both the quick and the dead: Whose kingdom shall have no end.

And I believe in the Holy Ghost, The Lord and giver of life, Who proceedeth from the Father and the Son, Who with the Father and the Son together is worshipped and glorified, Who spake by the Prophets. And I believe one Catholick and Apostolick 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.

Source: The Book of Common Prayer (1662), standard text as transcribed by Lynda M. Howell. Source text

Related: The Early Christian Creeds · On the Incarnation of the Word · Athanasius of Alexandria (Great Lives) · Timeline: First Council of Nicaea · Timeline: First Council of Constantinople · Timeline: The Great Schism

The Athanasian Creed (Quicunque vult)

Date: Latin, probably southern Gaul, late 5th or 6th century · Tradition: Western (Catholic, Anglican, Lutheran, Reformed)

Named after Athanasius of Alexandria, but scholars agree he did not write it: it was composed in Latin, probably in southern Gaul, more than a century after his death. It sets out the doctrines of the Trinity and of Christ's two natures in detail. Shown here as printed in the 1662 Prayer Book.

Whosoever will be saved : before all things it is necessary that he hold the Catholick Faith.

Which Faith except every one do keep whole and undefiled : without doubt he shall perish everlastingly.

And the Catholick Faith is this: That we worship one God in Trinity, and Trinity in Unity;

Neither confounding the Persons : nor dividing the Substance.

For there is one Person of the Father, another of the Son : and another of the Holy Ghost.

But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one : the Glory equal, the Majesty co-eternal.

Such as the Father is, such is the Son : and such is the Holy Ghost.

The Father uncreate, the Son uncreate : and the Holy Ghost uncreate.

The Father incomprehensible, the Son incomprehensible : and the Holy Ghost incomprehensible.

The Father eternal, the Son eternal : and the Holy Ghost eternal.

And yet they are not three eternals : but one eternal.

As also there are not three incomprehensibles, nor three uncreated : but one uncreated, and one incomprehensible.

So likewise the Father is Almighty, the Son Almighty : and the Holy Ghost Almighty.

And yet they are not three Almighties : but one Almighty.

So the Father is God, the Son is God : and the Holy Ghost is God.

And yet they are not three Gods : but one God.

So likewise the Father is Lord, the Son Lord : and the Holy Ghost Lord.

And yet not three Lords : but one Lord.

For like as we are compelled by the Christian verity to acknowledge every Person by himself to be both God and Lord;

So are we forbidden by the Catholick Religion : to say, There be three Gods, or three Lords.

The Father is made of none : neither created, nor begotten.

The Son is of the Father alone : not made, nor created, but begotten.

The Holy Ghost is of the Father and of the Son : neither made, nor created, nor begotten, but proceeding.

So there is one Father, not three Fathers; one Son, not three Sons : one Holy Ghost, not three Holy Ghosts.

And in this Trinity none is afore, or after other : none is greater, or less than another;

But the whole three Persons are co-eternal together : and co-equal.

So that in all things, as is aforesaid : the Unity in Trinity and the Trinity in Unity is to be worshipped.

He therefore that will be saved : must think thus of the Trinity.

Furthermore, it is necessary to everlasting salvation : that he also believe rightly the Incarnation of our Lord Jesus Christ.

For the right Faith is, that we believe and confess : that our Lord Jesus Christ, the Son of God, is God and Man;

God, of the substance of the Father, begotten before the worlds : and Man of the substance of his Mother, born in the world;

Perfect God and perfect Man : of a reasonable soul and human flesh subsisting.

Equal to the Father, as touching his Godhead : and inferior to the Father, as touching his manhood;

Who, although he be God and Man : yet he is not two, but one Christ;

One, not by conversion of the Godhead into flesh : but by taking of the Manhood into God;

One altogether; not by confusion of Substance : but by unity of Person.

For as the reasonable soul and flesh is one man : so God and Man is one Christ;

Who suffered for our salvation : descended into hell, rose again the third day from the dead.

He ascended into heaven, he sitteth at the right hand of the Father, God Almighty : from whence he will come to judge the quick and the dead.

At whose coming all men will rise again with their bodies : and shall give account for their own works.

And they that have done good shall go into life everlasting : and they that have done evil into everlasting fire.

This is the Catholick Faith : which except a man believe faithfully, he cannot be saved.

Source: The Book of Common Prayer (1662), standard text as transcribed by Lynda M. Howell. Source text

Related: The Early Christian Creeds · The Book of Common Prayer (1662): Selections · Athanasius of Alexandria (Great Lives)

The Chalcedonian Definition

Date: Council of Chalcedon, 451 · Tradition: Catholic, Eastern Orthodox and most Protestant churches; not accepted by the Oriental Orthodox churches

The statement of the Council of Chalcedon that Christ is one person in two natures, divine and human. The Oriental Orthodox churches (Coptic, Ethiopian, Armenian, Syriac and others) did not accept the council, and this remains a point of difference. The text below is the core of the definition; Schaff's bracketed words give alternative renderings.

We, then, following the holy Fathers, all with one consent, teach men to confess one and the same Son, our Lord Jesus Christ, the same perfect in Godhead and also perfect in manhood; truly God and truly man, of a reasonable [rational] soul and body; consubstantial [coessential] with the Father according to the Godhead, and consubstantial with us according to the Manhood; in all things like unto us, without sin; begotten before all ages of the Father according to the Godhead, and in these latter days, for us and for our salvation, born of the Virgin Mary, the Mother of God, according to the Manhood; one and the same Christ, Son, Lord, Only-begotten, to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably; the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved, and concurring in one Person and one Subsistence, not parted or divided into two persons, but one and the same Son, and only begotten, God the Word, the Lord Jesus Christ, as the prophets from the beginning [have declared] concerning him, and the Lord Jesus Christ himself has taught us, and the Creed of the holy Fathers has handed down to us.

Source: Philip Schaff, The Creeds of Christendom, vol. 2 (New York: Harper, 1877), English translation of the Definition of Chalcedon. Source text

Related: The Early Christian Creeds · Timeline: Council of Chalcedon

The Lord's Prayer

Date: Taught by Jesus (Matthew 6:9–13; Luke 11:2–4); KJV 1611; BCP 1662 · Tradition: Ecumenical

The prayer Jesus taught his disciples, said by Christians of every tradition. Shown first as it stands in Matthew's Gospel in the King James Version (1611), then in the form used in the 1662 Prayer Book, which says 'trespasses' and, in this place, omits the closing doxology.

After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. Thy kingdom come, Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.

Form in the Book of Common Prayer (1662):

Our Father, which art in heaven, Hallowed be thy Name. Thy kingdom come. Thy will be done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation, But deliver us from evil. For thine is the kingdom, The power, and the glory, For ever and ever. Amen.

Then likewise he shall say,

O Lord, open thou our lips.

Answer. And our mouth shall show forth thy praise.

Priest. O God, make speed to save us.

Answer. O Lord, make haste to help us.

Here all standing up, the Priest shall say,

Glory be to the Father, and to the Son, and to the Holy Ghost;

Answer. As it was in the beginning, is now, and ever shall be, world without end. Amen.

Priest. Praise ye the Lord.

Answer. The Lord's Name be praised.

Then shall be said or sung this Psalm following; Except on Easter Day, upon which another Anthem is appointed; and on the nineteenth day of every month it is not to be read here, but in the ordinary course of the Psalms. Venite, exultemus Domino. Psalm xcv. COME, let us sing unto the Lord : let us heartily rejoice in the strength of our salvation.

Let us come before his presence with thanksgiving : and shew ourselves glad in him with Psalms.

For the Lord is a great God : and a great King above all gods.

In his hand are all the corners of the earth : and the strength of the hills is his also.

The sea is his, and he made it : and his hands prepared the dry land.

O come, let us worship and fall down : and kneel before the Lord our Maker.

For he is the Lord our God : and we are the people of his pasture, and the sheep of his hand.

To day if ye will hear his voice, harden not your hearts : as in the provocation, and as in the day of temptation in the wilderness;

When your fathers tempted me : proved me, and saw my works.

Forty years long was I grieved with this generation, and said : It is a people that do err in their hearts, for they have not known my ways.

Unto whom I sware in my wrath : that they should not enter into my rest.

Glory be to the Father, and to the Son : and to the Holy Ghost;

As it was in the beginning, is now, and ever shall be : world without end. Amen.

Then shall follow the Psalms in order as they be appointed. And at the end of every Psalm throughout the year, and likewise at the end of Benedicite, Benedictus, Magnificat, and Nunc dimittis, shall be repeated,

Glory be to the Father, and to the Son : and to the Holy Ghost;

Answer. As it was in the beginning, is now, and ever shall be : world without end. Amen.

Then shall be read distinctly with an audible voice the First Lesson, taken out of the Old Testament, as is appointed in the Calendar, except there be proper Lessons assigned for that day : He that readeth so standing and turning himself, as he may best be heard of all such as are present. And after that, shall be said or sung, in English, the Hymn called Te Deum Laudamus, daily throughout the Year.

Note, That before every Lesson the Minister shall say, Here beginneth such a Chapter, or Verse of such a Chapter, of such a Book : And after every Lesson, Here endeth the First, or the Second Lesson.

Te Deum Laudamus. E praise thee, O God : we acknowledge thee to be the Lord.

All the earth doth worship thee : the Father everlasting.

To thee all Angels cry aloud : the Heavens, and all the Powers therein.

To thee Cherubin and Seraphin : continually do cry,

Holy, Holy, Holy : Lord God of Sabaoth;

Heaven and earth are full of the Majesty : of thy glory.

The glorious company of the Apostles : praise thee.

The goodly fellowship of the Prophets : praise thee.

The noble army of Martyrs : praise thee.

The holy Church throughout all the world : doth acknowledge thee;

The Father : of an infinite Majesty;

Thine honourable, true : and only Son;

Also the Holy Ghost : the Comforter.

Thou art the King of Glory : O Christ.

Thou art the everlasting Son : of the Father.

When thou tookest upon thee to deliver man : thou didst not abhor the Virgin's womb.

When thou hadst overcome the sharpness of death : thou didst open the Kingdom of Heaven to all believers.

Thou sittest at the right hand of God : in the glory of the Father.

We believe that thou shalt come : to be our Judge.

We therefore pray thee, help thy servants : whom thou hast redeemed with thy precious blood.

Make them to be numbered with thy Saints : in glory everlasting.

O Lord, save thy people : and bless thine heritage.

Govern them : and lift them up for ever.

Day by day : we magnify thee;

And we worship thy Name : ever world without end.

Vouchsafe, O Lord : to keep us this day without sin.

O Lord, have mercy upon us : have mercy upon us.

O Lord, let thy mercy lighten upon us : as our trust is in thee.

O Lord, in thee have I trusted : let me never be confounded.

Or this Canticle, Benedicite, omnia opera. ALL ye Works of the Lord, bless ye the Lord : praise him, and magnify him for ever.

O ye Angels of the Lord, bless ye the Lord : praise him, and magnify him for ever.

O ye Heavens, bless ye the Lord : praise him, and magnify him for ever.

O ye Waters that be above the firmament, bless ye the Lord : praise him, and magnify him for ever.

O all ye Powers of the Lord, bless ye the Lord : praise him, and magnify him for ever.

O ye Sun and Moon, bless ye the Lord : praise him, and magnify him for ever.

O ye Stars of heaven, bless ye the Lord : praise him, and magnify him for ever.

O ye Showers and Dew, bless ye the Lord : praise him, and magnify him for ever.

O ye Winds of God, bless ye the Lord : praise him, and magnify him for ever.

O ye Fire and Heat, bless ye the Lord : praise him, and magnify him for ever.

O ye Winter and Summer, bless ye the Lord : praise him, and magnify him for ever.

O ye Dews and Frosts, bless ye the Lord : praise him, and magnify him for ever.

O ye Frost and Cold, bless ye the Lord : praise him, and magnify him for ever.

O ye Ice and Snow, bless ye the Lord : praise him, and magnify him for ever.

O ye Nights and Days, bless ye the Lord : praise him, and magnify him for ever.

O ye Light and Darkness, bless ye the Lord : praise him, and magnify him for ever.

O ye Lightnings and Clouds, bless ye the Lord : praise him, and magnify him for ever.

O let the Earth bless the Lord : yea, let it praise him, and magnify him for ever.

O ye Mountains and Hills, bless ye the Lord : praise him, and magnify him for ever.

O all ye Green Things upon the earth, bless ye the Lord : praise him, and magnify him for ever.

O ye Wells, bless ye the Lord : praise him, and magnify him for ever.

O ye Seas and Floods, bless ye the Lord : praise him, and magnify him for ever.

O ye Whales, and all that move in the waters, bless ye the Lord : praise him, and magnify him for ever.

O all ye Fowls of the air, bless ye the Lord : praise him, and magnify him for ever.

O all ye Beasts and Cattle, bless ye the Lord : praise him, and magnify him for ever.

O ye Children of Men, bless ye the Lord : praise him, and magnify him for ever.

O let Israel bless the Lord : praise him, and magnify him for ever.

O ye Priests of the Lord, bless ye the Lord : praise him, and magnify him for ever.

O ye Servants of the Lord, bless ye the Lord : praise him, and magnify him for ever.

O ye Spirits and Souls of the Righteous, bless ye the Lord : praise him, and magnify him for ever.

O ye holy and humble Men of heart, bless ye the Lord : praise him, and magnify him for ever.

O Ananias, Azarias, and Misael, bless ye the Lord : praise him, and magnify him for ever.

Glory be to the Father, and to the Son : and to the Holy Ghost;

As it was in the beginning, is now, and ever shall be : world without end. Amen.

Then shall be read in like manner the Second Lesson, taken out of the New Testament. And after that, the Hymn following; except when that shall happen to be read in the Chapter for the day, or for the Gospel on Saint John Baptist's Day. Benedictus. St. Luke i. 68. LESSED be the Lord God of Israel : for he hath visited and redeemed his people;

And hath raised up a mighty salvation for us : in the house of his servant David;

As he spake by the mouth of his holy Prophets : which have been since the world began;

That we should be saved from our enemies : and from the hand of all that hate us.

To perform the mercy promised to our forefathers : and to remember his holy Covenant;

To perform the oath which he sware to our forefather Abraham : that he would give us;

That we being delivered out of the hand of our enemies : might serve him without fear;

In holiness and righteousness before him : all the days of our life.

And thou, Child, shalt be called the Prophet of the Highest : for thou shalt go before the face of the Lord to prepare his ways;

To give knowledge of salvation unto his people : for the remission of their sins,

Through the tender mercy of our God : whereby the day-spring from on high hath visited us;

To give light to them that sit in darkness, and in the shadow of death : and to guide our feet into the way of peace.

Glory be to the Father, and to the Son : and to the Holy Ghost;

As it was in the beginning, is now, and ever shall be : world without end. Amen.

Or this Psalm, Jubilate Deo. Psalm c. BE joyful in the Lord, all ye lands : serve the Lord with gladness, and come before his presence with a song.

Be ye sure that the Lord he is God; it is he that hath made us, and not we ourselves : we are his people, and the sheep of his pasture.

O go your way into his gates with thanksgiving, and into his courts with praise : be thankful unto him, and speak good of his Name.

For the Lord is gracious, his mercy is everlasting : and his truth endureth from generation to generation.

Glory be to the Father, and to the Son : and to the Holy Ghost;

As it was in the beginning, is now, and ever shall be : world without end. Amen.

Then shall be sung or said the Apostle's Creed, by the Minister and the people standing : Except only such days as the Creed of Saint Athanasius is appointed to be read.

BELIEVE in God the Father Almighty, Maker of heaven and earth :

And in Jesus Christ his only Son our Lord: Who was conceived by the Holy Ghost, Born of the Virgin Mary: Suffered under Pontius Pilate, Was crucified, dead, and buried: He descended into hell; The third day he rose again from the dead: He ascended into heaven, And sitteth on the right hand of God the Father Almighty: From thence he shall come to judge the quick and the dead.

I believe in the Holy Ghost: The holy Catholick Church; The Communion of Saints: The Forgiveness of sins: The Resurrection of the body, And the Life everlasting. Amen.

And after that these Prayers following, all devoutly kneeling: the Minister first pronouncing with a loud voice,

The Lord be with you.

Answer. And with thy spirit.

Minister. Let us pray.

Lord, have mercy upon us.

Christ, have mercy upon us.

Lord, have mercy upon us.

Then the Minister, Clerks, and people shall say the Lord's Prayer with a loud voice. UR Father, which art in heaven, Hallowed be thy Name. Thy kingdom come. Thy will be done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation, But deliver us from evil. Amen.

Source: Matthew 6:9–13, Authorized (King James) Version, 1611; and The Book of Common Prayer (1662), Morning Prayer, as transcribed by Lynda M. Howell. Source text · Second source

Related: The Book of Common Prayer (1662): Selections · Timeline: The King James Version · Timeline: The Book of Common Prayer

The Jesus Prayer

Date: Standard form first found c. 6th–7th century (Discourse on Abba Philimon) · Tradition: Eastern Orthodox

A short prayer repeated slowly and often, central to Orthodox spiritual practice. It draws on the cries for mercy in the Gospels (Luke 18:13, 18:38). The earliest known source for the full standard form is the Discourse on Abba Philimon, later collected in the Philokalia (1782); some versions omit 'a sinner'.

Lord Jesus Christ, Son of God, have mercy on me, a sinner.

Source: Traditional formula; Wikisource, "Jesus Prayer". Source text

Related: Timeline: Antony and the desert monks

The Prayer of St Francis (Peace Prayer)

Date: French original 1912; first known English version 1927 · Tradition: Catholic in origin; widely used ecumenically

Despite its name, this prayer was not written by Francis of Assisi (1181/82–1226). It first appeared anonymously in French in 1912 in La Clochette, a small Catholic magazine in Paris. It was later printed on a holy card of St Francis, and the first known English version, below, appeared in the Quaker magazine Friends' Intelligencer (Philadelphia) on 22 January 1927 under the title 'A prayer of St. Francis of Assissi'.

Lord, make me an instrument of your peace;

where there is hatred, let me sow love;

where there is injury, pardon;

where there is discord, union;

where there is doubt, faith;

where there is despair, hope;

where there is darkness, light; and

where there is sadness, joy.

O Divine Master, grant that I may not so much seek

to be consoled, as to console;

to be understood, as to understand;

to be loved, as to love; for

it is in giving that we receive,

it is in pardoning that we are pardoned, and

it is in dying that we are born to eternal life.

Amen.

Source: Friends' Intelligencer, vol. 84, no. 4 (Philadelphia, 22 January 1927), p. 66, as transcribed by Quote Investigator from library scans; history from Christian Renoux, 'The Origin of the Peace Prayer of St. Francis'. Source text

Related: Francis of Assisi (Great Lives) · Timeline: Francis, Dominic and the friars

Augustine: 'Our heart is restless'

Date: c. 397–400, Confessions, Book I · Tradition: Early church; shared by Catholic, Orthodox and Protestant readers

The opening of Augustine's Confessions, which is written as a long prayer addressed to God. The line about the restless heart is one of the most quoted sentences in Christian writing.

Great art Thou, O Lord, and greatly to be praised; great is Thy power, and Thy wisdom infinite. And Thee would man praise; man, but a particle of Thy creation; man, that bears about him his mortality, the witness of his sin, the witness that Thou resistest the proud: yet would man praise Thee; he, but a particle of Thy creation. Thou awakest us to delight in Thy praise; for Thou madest us for Thyself, and our heart is restless, until it repose in Thee.

Source: Augustine, Confessions, Book I.1, trans. E. B. Pusey (1838), Project Gutenberg #3296. Source text

Related: Confessions · Augustine of Hippo (Great Lives) · Timeline: Augustine’s Confessions and City of God

Anselm: 'Teach me to seek thee'

Date: 1077–1078, Proslogion, chapter 1 · Tradition: Catholic (medieval)

From the first chapter of Anselm's Proslogion, written while he was a monk and abbot at Bec in Normandy, before he became Archbishop of Canterbury. It ends with his famous statement of 'faith seeking understanding'.

Be it mine to look up to thy light, even from afar, even from the depths. Teach me to seek thee, and reveal thyself to me, when I seek thee, for I cannot seek thee, except thou teach me, nor find thee, except thou reveal thyself. Let me seek thee in longing, let me long for thee in seeking; let me find thee in love, and love thee in finding. Lord, I acknowledge and I thank thee that thou hast created me in this thine image, in order that I may be mindful of thee, may conceive of thee, and love thee; but that image has been so consumed and wasted away by vices, and obscured by the smoke of wrong-doing, that it cannot achieve that for which it was made, except thou renew it, and create it anew. I do not endeavor, O Lord, to penetrate thy sublimity, for in no wise do I compare my understanding with that; but I long to understand in some degree thy truth, which my heart believes and loves. For I do not seek to understand that I may believe, but I believe in order to understand. For this also I believe,--that unless I believed, I should not understand.

Source: Anselm, Proslogium, ch. 1, trans. Sidney Norton Deane (Chicago: Open Court, 1903), via the Christian Classics Ethereal Library. Source text

Related: Proslogion · Anselm of Canterbury (Great Lives) · Timeline: Anselm and faith seeking understanding

Prayer before Study (Creator ineffabilis)

Date: 13th century; traditionally attributed to Thomas Aquinas · Tradition: Catholic

A prayer traditionally said to have been used by Thomas Aquinas before studying, writing or preaching; the attribution is traditional rather than certain. Pope Pius XI printed the Latin in his 1923 encyclical Studiorum Ducem. Popular with students before study and exams.

Ineffable Creator, who, of the treasures of thy wisdom hast formed the nine choirs of Angels, and set them on high above the heavens in a wonderful order, and hast exquisitely fashioned and knit together all parts of the universe; do Thou, who art the true fountain and one principle of light and wisdom, deign to shed the brightness of thy light upon the darkness of my understanding, and thus to disperse the twofold darkness of sin and ignorance wherein I was born. O Thou, who makest eloquent the tongues of babes, instruct my tongue, and pour forth on my lips the grace of thy blessing. Grant me acuteness in understanding what I read, power to retain it, subtlety to discern its true meaning, and clearness and ease in expressing it. Do Thou order my beginnings, direct and further my progress, complete and bless my ending; Thou who art true God and true Man, who livest and reignest world without end. Amen.

Source: The Raccolta: or, Collection of Indulgenced Prayers and Good Works (London: Burns & Oates, 1910), no. 52. Source text

Related: Summa Theologica · Thomas Aquinas (Great Lives) · Timeline: Thomas Aquinas writes the Summa

Luther's Morning Prayer

Date: 1529, from the Small Catechism · Tradition: Lutheran

From the section of Luther's Small Catechism on daily prayers. Luther suggests first making the sign of the cross, saying the Creed and the Lord's Prayer, and then, if one chooses, this prayer.

In the name of God the Father, Son, and Holy Ghost. Amen.

I thank Thee, my Heavenly Father, through Jesus Christ, Thy dear Son, that Thou hast kept me this night from all harm and danger; and I pray Thee to keep me this day also from sin and all evil, that all my doings and life may please Thee. For into Thy hands I commend myself, my body and soul, and all things. Let Thy holy angel be with me, that the Wicked Foe may have no power over me. Amen.

Source: Martin Luther, Small Catechism (1529), trans. F. Bente and W. H. T. Dau, Triglot Concordia (St. Louis: Concordia, 1921), as published at BookOfConcord.org. Source text

Related: Selected Sermons and Reformation Treatises · Martin Luther (Great Lives) · Timeline: Luther’s Ninety-five Theses

Luther's Evening Prayer

Date: 1529, from the Small Catechism · Tradition: Lutheran

The companion to the morning prayer in Luther's Small Catechism, said at bedtime after the Creed and the Lord's Prayer. Luther adds: 'Then go to sleep promptly and cheerfully.'

In the name of God the Father, Son, and Holy Ghost. Amen.

I thank Thee, my Heavenly Father, through Jesus Christ, Thy dear Son, that Thou hast graciously kept me this day, and I pray Thee to forgive me all my sins, where I have done wrong, and graciously keep me this night. For into Thy hands I commend myself, my body and soul, and all things. Let Thy holy angel be with me, that the Wicked Foe may have no power over me. Amen.

Source: Martin Luther, Small Catechism (1529), trans. F. Bente and W. H. T. Dau, Triglot Concordia (St. Louis: Concordia, 1921), as published at BookOfConcord.org. Source text

Related: Selected Sermons and Reformation Treatises · Martin Luther (Great Lives) · Timeline: Luther’s Ninety-five Theses

Gloria Patri (the Lesser Doxology)

Date: Early church; the second half was in use by the 4th–6th centuries · Tradition: Ecumenical

A short hymn of praise to the Trinity, said at the end of psalms and canticles in Catholic, Orthodox, Anglican, Lutheran and other liturgies.

Glory be to the Father, and to the Son, and to the Holy Ghost;

As it was in the beginning, is now, and ever shall be, world without end. Amen.

Source: The Book of Common Prayer (1662), standard text as transcribed by Lynda M. Howell. Source text

Related: The Book of Common Prayer (1662): Selections

Gloria in Excelsis

Date: Greek hymn of the 4th century or earlier; opens with the angels’ song in Luke 2:14 · Tradition: Ecumenical

An ancient hymn that begins with the song of the angels at Christ's birth. It is used in the Catholic Mass, in Orthodox morning prayer and in Anglican and Lutheran services; the 1662 Prayer Book places it near the end of Holy Communion.

Glory be to God on high, and in earth peace, good will towards men. We praise thee, we bless thee, we worship thee, we glorify thee, we give thanks to thee for thy great glory, O Lord God, heavenly King, God the Father Almighty.

O Lord, the only begotten Son Jesu Christ; O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, receive our prayer. Thou that sittest at the right hand of God the Father, have mercy upon us.

For thou only art holy; thou only art the Lord; thou only, O Christ, with the Holy Ghost, art most high in the glory of God the Father. Amen.

Source: The Book of Common Prayer (1662), standard text as transcribed by Lynda M. Howell. Source text

Related: The Book of Common Prayer (1662): Selections

Te Deum Laudamus

Date: Latin, c. 4th–5th century; often attributed to Niceta of Remesiana · Tradition: Western (Catholic, Anglican, Lutheran)

A Latin hymn of praise. A medieval legend says Ambrose and Augustine made it up together at Augustine's baptism; modern scholars do not accept this, and many attribute it to Niceta of Remesiana (d. c. 414). The 1662 English version is said daily at Morning Prayer.

We praise thee, O God : we acknowledge thee to be the Lord.

All the earth doth worship thee : the Father everlasting.

To thee all Angels cry aloud : the Heavens, and all the Powers therein.

To thee Cherubin and Seraphin : continually do cry,

Holy, Holy, Holy : Lord God of Sabaoth;

Heaven and earth are full of the Majesty : of thy glory.

The glorious company of the Apostles : praise thee.

The goodly fellowship of the Prophets : praise thee.

The noble army of Martyrs : praise thee.

The holy Church throughout all the world : doth acknowledge thee;

The Father : of an infinite Majesty;

Thine honourable, true : and only Son;

Also the Holy Ghost : the Comforter.

Thou art the King of Glory : O Christ.

Thou art the everlasting Son : of the Father.

When thou tookest upon thee to deliver man : thou didst not abhor the Virgin's womb.

When thou hadst overcome the sharpness of death : thou didst open the Kingdom of Heaven to all believers.

Thou sittest at the right hand of God : in the glory of the Father.

We believe that thou shalt come : to be our Judge.

We therefore pray thee, help thy servants : whom thou hast redeemed with thy precious blood.

Make them to be numbered with thy Saints : in glory everlasting.

O Lord, save thy people : and bless thine heritage.

Govern them : and lift them up for ever.

Day by day : we magnify thee;

And we worship thy Name : ever world without end.

Vouchsafe, O Lord : to keep us this day without sin.

O Lord, have mercy upon us : have mercy upon us.

O Lord, let thy mercy lighten upon us : as our trust is in thee.

O Lord, in thee have I trusted : let me never be confounded.

Source: The Book of Common Prayer (1662), standard text as transcribed by Lynda M. Howell. Source text

Related: The Book of Common Prayer (1662): Selections · Augustine of Hippo (Great Lives) · Timeline: The Edict of Milan · Timeline: The Book of Common Prayer

St Patrick's Breastplate (I bind unto myself today)

Date: Old Irish lorica traditionally attributed to Patrick (5th century), probably 7th–8th century; English verse by Cecil Frances Alexander, 1889 · Tradition: Celtic / Irish; sung in Catholic, Anglican and Protestant churches

An Old Irish prayer for protection (a 'lorica', or breastplate) that tradition credits to Saint Patrick; most scholars date the Irish text to the 7th or 8th century. Cecil Frances Alexander made this metrical English version in 1889. Spelling and punctuation follow the 1889 printing as reproduced by C. H. H. Wright.

I bind unto myself to-day

The strong name of the Trinity,

By invocation of the same.

The Three in One and One in Three.

I bind this day to me for ever,

By power of faith, Christ's Incarnation;

His baptism in Jordan river;

His death on cross for my salvation;

His bursting from the spiced tomb;

His riding up the heavenly way;

His coming at the day of doom;

I bind unto myself to-day.

I bind unto myself the power

Of the great love of Cherubim;

The sweet 'Well done' in judgment hour;

The service of the Seraphim,

Confessors' faith. Apostles' word,

The Patriarchs' prayers, the Prophets' scrolls,

All good deeds done unto the Lord,

And purity of virgin souls.

I bind unto myself to-day

The virtues of the star-lit heaven.

The glorious sun's life-giving ray,

The whiteness of the moon at even,

The flashing of the lightning free,

The whirling wind's tempestuous shocks,

The stable earth, the deep salt sea

Around the old eternal rocks.

I bind unto myself to-day

The power of God to hold and lead,

His eye to watch. His might to stay,

His ear to hearken to my need.

The wisdom of my God to teach,

His hand to guide. His shield to ward;

The Word of God to give me speech,

His heavenly host to be my guard.

Against the demon snares of sin,

The vice that gives temptation force,

The natural lusts that war within,

The hostile men that mar my course;

Or few or many, far or nigh.

In every place, and in all hours,

Against their fierce hostility,

I bind to me these holy powers.

Against all Satan's spells and wiles,

Against false words of heresy,

Against the knowledge that defiles,

Against the heart's idolatry,

Against the wizard's evil craft,

Against the death-wound and the burning,

The choking wave, the poisoned shaft,

Protect me, Christ, till Thy returning.

Christ be with me, Christ within me,

Christ behind me, Christ before me,

Christ beside me, Christ to win me,

Christ to comfort and restore me,

Christ beneath me, Christ above me,

Christ in quiet, Christ in danger,

Christ in hearts of all that love me,

Christ in mouth of friend and stranger.

I bind unto myself the Name,

The strong Name of the Trinity;

By invocation of the same,

The Three in One, and One in Three.

Of Whom all nature hath creation;

Eternal Father, Spirit, Word:

Praise to the Lord of my salvation

Salvation is of Christ the Lord.

Source: Cecil Frances Alexander's version (1889), printed in C. H. H. Wright, The Writings of Saint Patrick, the Apostle of Ireland, via Wikisource. Source text

Related: St. Patrick's Writings · Saint Patrick (Great Lives) · Timeline: Patrick in Ireland

The Doxology (Praise God, from whom all blessings flow)

Date: Thomas Ken, written for Winchester College; printed from the 1690s · Tradition: Anglican in origin; sung across Protestant churches

The closing verse of the morning and evening hymns that Thomas Ken, later bishop of Bath and Wells, wrote for the scholars of Winchester College. Sung on its own, it is one of the most widely used verses in English-speaking Protestant worship.

Praise God, from whom all blessings flow;

Praise Him, all creatures here below;

Praise Him above, ye heavenly host;

Praise Father, Son, and Holy Ghost.

Source: Thomas Ken, Morning and Evening Hymns (from A Manual of Prayers for the Use of the Scholars of Winchester College); text as indexed at Hymnary.org. Source text

The Magnificat (Song of Mary)

Date: Luke 1:46–55 · Tradition: Ecumenical

Mary's song of praise when she visited her cousin Elizabeth, from Luke's Gospel. It is sung at Vespers in Catholic and Lutheran use and at Evening Prayer in the Anglican Prayer Book.

My soul doth magnify the Lord : and my spirit hath rejoiced in God my Saviour.

For he hath regarded : the lowliness of his handmaiden.

For behold, from henceforth : all generations shall call me blessed.

For he that is mighty hath magnified me : and holy is his Name.

And his mercy is on them that fear him : throughout all generations.

He hath showed strength with his arm : he hath scattered the proud in the imagination of their hearts.

He hath put down the mighty from their seat : and hath exalted the humble and meek.

He hath filled the hungry with good things : and the rich he hath sent empty away.

He remembering his mercy hath holpen his servant Israel : as he promised to our forefathers, Abraham and his seed, for ever.

Glory be to the Father, and to the Son, and to the Holy Ghost;

As it was in the beginning, is now, and ever shall be, world without end. Amen.

Source: The Book of Common Prayer (1662), standard text as transcribed by Lynda M. Howell. Source text

Related: The Book of Common Prayer (1662): Selections · Timeline: The Book of Common Prayer

The Nunc Dimittis (Song of Simeon)

Date: Luke 2:29–32 · Tradition: Ecumenical

The words of the old man Simeon when he held the infant Jesus in the Temple, from Luke's Gospel. It is sung at Compline in Catholic and Orthodox use and at Evening Prayer in the Anglican Prayer Book.

Lord, now lettest thou thy servant depart in peace : according to thy word.

For mine eyes have seen : thy salvation,

Which thou hast prepared : before the face of all people;

To be a light to lighten the Gentiles : and to be the glory of thy people Israel.

Glory be to the Father, and to the Son, and to the Holy Ghost;

As it was in the beginning, is now, and ever shall be, world without end. Amen.

Source: The Book of Common Prayer (1662), standard text as transcribed by Lynda M. Howell. Source text

Related: The Book of Common Prayer (1662): Selections · Timeline: The Book of Common Prayer

The Collect for Purity

Date: Latin original 11th century or earlier; English by Thomas Cranmer, 1549 · Tradition: Anglican

An old Latin prayer that Thomas Cranmer translated for the first English Prayer Book in 1549. It opens the Communion service in the Anglican tradition.

Almighty God, unto whom all hearts be open, all desires known, and from whom no secrets are hid; Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy Name; through Christ our Lord. Amen.

Source: The Book of Common Prayer (1662), standard text as transcribed by Lynda M. Howell. Source text

Related: The Book of Common Prayer (1662): Selections · Thomas Cranmer (Great Lives) · Timeline: The Book of Common Prayer

The Collect for Peace (Morning Prayer)

Date: Latin original in early sacramentaries; English by Thomas Cranmer, 1549 · Tradition: Anglican

Said daily at Morning Prayer in the 1662 Prayer Book. It comes from an early Latin prayer for peace; Cranmer's English gave the well-known phrase 'whose service is perfect freedom'.

O God, who art the author of peace and lover of concord, in knowledge of whom standeth our eternal life, whose service is perfect freedom; Defend us thy humble servants in all assaults of our enemies; that we, surely trusting in thy defence, may not fear the power of any adversaries, through the might of Jesus Christ our Lord. Amen.

Source: The Book of Common Prayer (1662), standard text as transcribed by Lynda M. Howell. Source text

Related: The Book of Common Prayer (1662): Selections · Thomas Cranmer (Great Lives) · Timeline: The Book of Common Prayer

The Collect for Grace (Morning Prayer)

Date: Latin original; English by Thomas Cranmer, 1549 · Tradition: Anglican

The third collect said daily at Morning Prayer in the 1662 Prayer Book, asking for protection through the coming day.

O Lord, our heavenly Father, Almighty and everlasting God, who hast safely brought us to the beginning of this day; Defend us in the same with thy mighty power; and grant that this day we fall into no sin, neither run into any kind of danger; but that all our doings may be ordered by thy governance, to do always that is righteous in thy sight; through Jesus Christ our Lord. Amen.

Source: The Book of Common Prayer (1662), standard text as transcribed by Lynda M. Howell. Source text

Related: The Book of Common Prayer (1662): Selections · Thomas Cranmer (Great Lives) · Timeline: The Book of Common Prayer

The Collect for Peace (Evening Prayer)

Date: Latin original in early sacramentaries; English by Thomas Cranmer, 1549 · Tradition: Anglican

The second collect said daily at Evening Prayer in the 1662 Prayer Book, asking for 'that peace which the world cannot give'.

O God, from whom all holy desires, all good counsels, and all just works do proceed; Give unto thy servants that peace which the world cannot give; that both our hearts may be set to obey thy commandments, and also that by thee, we, being defended from the fear of our enemies, may pass our time in rest and quietness; through the merits of Jesus Christ our Saviour. Amen.

Source: The Book of Common Prayer (1662), standard text as transcribed by Lynda M. Howell. Source text

Related: The Book of Common Prayer (1662): Selections · Thomas Cranmer (Great Lives) · Timeline: The Book of Common Prayer

The Collect for Aid against All Perils

Date: Latin original; English by Thomas Cranmer, 1549 · Tradition: Anglican

The third collect said daily at Evening Prayer in the 1662 Prayer Book, a short prayer for protection through the night.

Lighten our darkness, we beseech thee, O Lord; and by thy great mercy defend us from all perils and dangers of this night; for the love of thy only Son, our Saviour, Jesus Christ. Amen.

Source: The Book of Common Prayer (1662), standard text as transcribed by Lynda M. Howell. Source text

Related: The Book of Common Prayer (1662): Selections · Thomas Cranmer (Great Lives) · Timeline: The Book of Common Prayer

Westminster Shorter Catechism, Question 1

Date: 1647 · Tradition: Reformed and Presbyterian

The first question of the catechism written by the Westminster Assembly in England and approved by the Church of Scotland in 1648. Widely used for teaching children in Presbyterian and other Reformed churches.

Q. What is the chief end of man?

A. Man's chief end is to glorify God, and to enjoy Him for ever.

Source: The Westminster Shorter Catechism (1647), via the Christian Classics Ethereal Library. Source text

Related: The Westminster Shorter Catechism · Timeline: The Westminster Confession; the end of the religious wars

Heidelberg Catechism, Question 1

Date: 1563 · Tradition: Reformed

The opening question of the catechism prepared at Heidelberg in 1563, chiefly by Zacharias Ursinus and Caspar Olevianus, for the Reformed churches of the Palatinate. It is still taught in Reformed churches of Dutch and German descent.

Q. What is thy only comfort in life and death?

A. That I with body and soul, both in life and death, am not my own, but belong unto my faithful Saviour Jesus Christ; who, with his precious blood, has fully satisfied for all my sins, and delivered me from all the power of the devil; and so preserves me that without the will of my heavenly Father, not a hair can fall from my head; yea, that all things must be subservient to my salvation, and therefore, by his Holy Spirit, He also assures me of eternal life, and makes me sincerely willing and ready, henceforth, to live unto him.

Source: The Heidelberg Catechism (1563), traditional English translation, via the Christian Classics Ethereal Library. Source text

Related: The Heidelberg Catechism · Zacharias Ursinus (Great Lives) · Timeline: The Heidelberg Catechism