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The Apostolic Gnostic Church in America (AGCA):
Divina Liturgia in Ritu Gnostico: Gnostic Divine Service (AGCA)
(In Communione: for Group Celebrations)
These liturgical guidelines are copyrighted 2003-6 by the Apostolic Gnostic Church in America (AGCA). The text may be reproduced and distributed freely in electronic or print form, but must include this header and may not be sold or otherwise used for profit without express written permission from the Central Office of the AGCA. The collective copyright of the AGCA and its members to the entirety of this material is protected under relevant copyright-protection statues in the United States, Canada, the European Union, and the Republic of the Philippines, as well as international statutes for the protection of intellectual property.
The Divina Liturgia in Ritu Gnostico or Gnostic Divine Service is the central liturgical practice of the Apostolic Gnostic Church in America. In accordance with our principle of radical open communion, we welcome everyone, Gnostic or Christian, pagan or Buddhist, confirmed believer or one of many doubts, male or female, young or old, gay or straight, whoever you may be, to explore the meaning that our liturgy may have in your own life. There are three major sections of the Divine Service: The Invocation of Divine Light, the Celebration of the Most Holy Eucharist (Communion), and the Prayers of the Children of Light. All three sections are integrated and central parts of liturgical expression, but the Celebration of the Most Holy Eucharist can also be taken out of the Service and performed on its own, particularly as a part of daily spiritual renewal.
(Note: This is the version of the Gnostic Divine Service to be used for collective celebrations with small groups. For information on modifying the service for groups larger than 50 people, please contact the office of the Vicariate at gnosis@gnostic-church.org or the Vicar directly at vicarmatthew@gnostic-church.org. We have also released an official version of the Divine Service directed toward solitary celebration by individuals, a common practice within the AGCA family since many of our members and friends are in areas with few other Gnostics.)
Please also remember, the directions for the actions of the "Priest/Priestess" are referring to the celebrant of the liturgy, and are not restricted to an ordained clergy member of the AGCA; the celebrant, as noted elsewhere in Church statements, can be any Church member (full or neophyte) or any person of good faith devoted to or aided by our spiritual traditions, because of our strong emphasis on the priesthood of all.
Finally, we would like to note that the liturgical directions the AGCA has provided throughout this document are intended to affect the greatest visual, aural, physical, and emotional symbolism in the celebration of the Divine Service. However, if at times certain elements must be left out occasionally (for example if candles are misplaced) or even on a regular basis – if, for example, an individual is a recovering alcoholic and feels uncomfortable consuming even a ritual amount of alcohol – then these instructions and directions may be modified as needed, so long as due consideration is placed on maintaining the dignity and the solemnity of the worship of Christ and Sophia in spirit and in truth. We trust that everyone can use common sense to resolve these issues in a way that is fair and spiritually compassionate. Finally, we must emphasize that if you are under 21 or the legal drinking age in your locality, make sure you have permission from your parents or other adult guardians to use wine for religious purposes in your ceremony, and if not then substitute grape juice.
The Invocation of Divine Light
Opening Rites
[A small altar should be set up (can be a temporary space) with two candles (one white and one black) on the rear sides of the altar, a bowl of spring or fresh water, an uncut loaf of any type of bread suitable to the size of the group present, and a goblet (of wood, noble metal, pottery, or crystal if possible) filled with wine (color and type are unimportant). If possible, a cotton or linen towel and a few flower petals or small leaves from a flowering plant should be placed alongside the bowl of water. The altar is a sacred ceremonial space and should not be used as a table for other items (notepaper etc) during the ritual celebration of the Divine Service, even if it is only temporarily set aside for sacred use. All should be seated in a semicircle facing the altar, with the Priest(ess) seated in the center of the arc among the fellow worshipers. The Priest(ess) should, if possible, step forward and first turn silently in each of the four directions, briefly meditating four times while holding open his or her hands to invite the spiritual communion of all animals, spirits, and human beings in the Divine Service. Following this, the Priest(ess) should make a small bow or gesture of respect toward the altar, and invite the fellow worshippers to do the same. This can be followed by the opening song if the Service is being accompanied by music. All then remain standing for the opening rites lead by the Priest(ess).]
In the name of the One True God, the Beloved Son Jesus Christ, and the Eternal Lady of Light, Sophia. [All respond] Amen.
We have come here today to set aside and make sacred a brief time of prayer and worship, when our spirits meet God in the totality of spiritual light that pervades our universe. We seek knowledge of the one God, living and true. This is our great Beloved, who loves us at all times like a tender Mother and Father, unconditionally and unchangingly.
Though invisible, this God is active in our hearts. Though incorporeal, in Christ our God entered human time to make known the path of spirit and of truth. Though one unbroken unity, God is diffused throughout our universe in Sophia, the eternal Lady of Wisdom.
These are the great mysteries that we come to celebrate today. We encounter our God in sacraments and signs that open our eyes to a greater than natural vision. So let us pray for the strength to encounter mysteries that challenge our minds and hearts, that Lady Sophia might grace us with the gift of Her understanding as we contemplate the unfolding of the great mysteries of salvation.
[All say together] Gracious God, our beloved, we pray for knowledge of your love today. Illuminate what is dark in us. Bring peace to what doubts within us. Bring understanding to what confuses us. Enfold us in your motherly love, and as a gentle father guide our steps along our path this week and always.
The Collect
[The Collect is a special daily prayer that follows the introductory rites. Consult the list of prepared Collects on our Liturgy section of the webpage; the Book of Collects is a work in progress, and as more prayers are added, you will eventually be able to select prayers dedicating a particularly Service to Christ or Sophia, to God the Father-Mother, to God the Reconciler, in honor of various saints of our Gnostic tradition, in honor of certain pagan divinities, and for numerous other occasions including the death of a Brother or Sister, the birth of a child, as well as for the festivals we celebrate from both the Christian (Easter, Christmas, Feast of the Transfiguration, etc.) and non-Christian (Samhain, Lughnasa etc.) traditions. Feel free to compose your own Collects as well; and to submit them for the use of the community, please contact the Vicar (please also indicate if and how you would like authorship of the prayer credited to you in the Book of Collects). The Collect should always express the unity and the love of the community gathered here at the altar and in a mystical way around the whole world; although you are celebrating this Divine Service in a solitary form, you are never performing it "alone" but rather in the great community of all the Beloved gathered in the Church of Christ and Sophia, both the pilgrims on Earth today and those who have passed beyond the veil.]
[Inserted here as an example is one of the collects in honor of Sophia, "Sophia-2.". The Priest(ess) begins:] Let us pray to Sophia, Mistress of all spiritual knowledge, that we may be attuned to the ways God moves toward us in the spirit of the feminine divine, and the path of feminine spirituality that is integral to leading us deeper in our journey toward spiritual awakening. Beloved Sophia, too often we accept without question the patriarchal viewpoints that would ascribe masculine qualities to God; too often we are unthinking in our words and our conceptualizations with regard to this historical masculinization of God, which has been so harmful to human justice and enlightenment. [If celebrant is female please continue with the following section, if male then skip to the material after the next bracketed comment]. I ask you in a special way to help me insist on the value, dignity, and centrality of myself and all my sisters for manifesting in a special way your spirit in the world we share. [The next section replaces the previous one if the celebrant is male.] I ask you in a special way to remind me and all my brothers of the importance of the divine feminine and of feminine spirituality and spiritual teachers, especially during those times when I may forget or fall into habits of speech or action long ingrained by the culture in which we live, which are so damaging and hurtful to the true spiritual equality of all women and men. [All celebrants continue here] We ask this in the name of our eternal sister and mother, Sophia, Amen.
[Following the reading of the Collect by the Priest(ess), all say Amen and are seated]
The Reading of the Word of Light
[This section of the Divine Service involves a reading from one of our Gnostic sacred texts, such as the many Nag Hammadi texts or the Gospel of Mary Magdalene. Readings can be selected from the AGCA Lectionary or can be freely chosen in advance by the celebrant. In general, readings should be of moderate size (approximately 5-10 verses or sayings per reading is a good guideline).]
[The Priest(ess) first invites prayer.] Sisters and Brothers, Children of Light, join me in praising our Great Lady Sophia, who gives us words of knowledge that touch our souls and raise our hearts to the light beyond all telling, the eternal Pleroma where pain and suffering dissolve in never-ending love.
[All respond] Hail Sophia, great Goddess of All Creation, Queen of the Day, Mistress of the Night, Lover of my soul and my Eternal Mother.
[The reading now commences. It may be read by the Priest(ess), or if preferred can be rotated around the group with each individual reading a sentence. The reading should be in a slow measured tone, with sufficient space in between sentences to allow comprehension on not only the intellectual but also the spiritual level. As an example, here is particularly popular section from the Gospel of Thomas (sayings 72-77). Readings should be introduced as indicated here]:
A reading from the Gospel According to Thomas:
A man said to Jesus, "Tell my brothers to divide my father's possessions with me."
He said to him, "O man, who has made me a divider?"
He turned to his disciples and said to them, "I am not a divider, am I?"
Jesus said, "The harvest is great but the laborers are few. Beseech the Lord, therefore, to send out laborers to the harvest."
Jesus said, "O Lord, there are many around the drinking trough, but there is nothing in the cistern."
Jesus said, "Many are standing at the door, but it is the solitary who will enter the bridal chamber."
Jesus said, "The kingdom of the father is like a merchant who had a consignment of merchandise and who discovered a pearl. That merchant was shrewd. He sold the merchandise and bought the pearl alone for himself. You too, seek his unfailing and enduring treasure where no moth comes near to devour and no worm destroys."
Jesus said, ‘I am the light that is over all things. I am the All, the All came forth from me, and to me the All has come. Split a piece of wood and I am there; lift a stone and you will find me.
[Following the reading, there should be a few minutes of silent meditation, followed by the invocation of prayer by the Priest(ess):]
This is the Word of Light [all respond by continuing] which has come into the world to enlighten the hearts of men and women. Amen!
The Homily and The Discussion of the Word of Light
[Following the reading, the Priest(ess) may choose to offer a brief (10-15 minutes) discussion of the day’s selection from the Word of Light and its application to the understanding of God and the daily life of gnosis and compassion. S/he should then invite a free but moderated discussion of the scriptural passage(s) as well as questions from the other elect gathered around the Lord and Lady’s altar. Alternatively, the homily may be dispensed with in favor of having a longer discussion period. If you have anxieties or concerns about writing and constructing your own homilies, write to our Vicar Brother Matthew and ask for time to meet with him in one of our Gnosticism chat rooms or via teleconference.]
After the homily, a song may be played or sung reflecting the theme of the day's reading and discussion.
Celebration of the Most Holy Eucharist (The Communion Service)
[The Most Holy Eucharist or Communion is an important part of our Gnostic liturgy as it is in some Christian traditions. However, the AGCA tradition of Apostolic Gnosticism has a unique form of celebrating the Eucharist. First, it is a rite that can and should be performed by every believer, not just "ordained clergy." While the primary celebrant generally performs the rite for the small group at the Divine Service, s/he can alternatively invite one of the other brothers or sisters gathered there to perform it. It is also strongly suggested that our Gnostic brothers and sisters perform a solitary celebration of the Communion service section of the Divine Service (taken from the Divine Service for Solitary Celebrants) as many times each week as possible, even every day, because it is a focal point for our prayer and meditation and an avenue to fill our souls with the grace of Sophia, Mother of the Church.]
Blessing of the Waters of Life
[The Priest(ess) stands before the altar, taking the bowl of fresh water and placing it directly in front of him/her. S/he holds both hands just above the bowl as she speaks]
Pray with me my dear sisters and brothers, that God may bless this water, that it may become for us here the water of light and the gift of life. Jesus Christ is the great wellspring of this water, and we trust in his promise that when we come to know God, we will find sweet and never-ending waters that will quench all our thirsts and relieve all our sufferings, a gift beyond all human telling, without any price but that of love and compassion.
[All respond] May these waters be blessed three times by prayers from the brothers and sisters gathered here in faith: first as we pray for gentle rain that falls from heaven to water the fields of our world’s farmers, second as we honor the water spirits deep in the earth, third as we remember with love and compassion all those who have no clean water to drink today. May God watch over those who have none other to keep their watch this day. Amen!
The Ceremonial Washing of Hands by the Children of Light
[The Priest(ess) then raises his/her hands slightly and continues] Now, let us wash our hands in this water given by God and by the spirits of nature. Many years ago, with the earth shuddering in fear beneath him, Pontius Pilate took water and linen and washed his hands as he prepared to murder the great Light-Bearer, our Lord Jesus Christ. But we gathered here take water and linen to wash our hands so that we may go before that same Christ in faith and knowledge of his love. Pray, my sisters and my brothers, that as we wash our hands here today, we may wash our spirits of doubts, of anger, of hatred, and that this gift of rain from heaven may water the fields of our hearts and bring a rich harvest of love and compassion. Unlike Pilate, who washed his hands to kill, let us be as Christ, who washed the feet of his apostles in order to live.
[All respond] Amen!
[The Priest(ess) continues with the following statement only if s/he has been baptized in the AGCA or another Gnostic tradition; otherwise skip to the next paragraph] As we wash in this water, may we see in the crystal springs and the soft touch of linen (or “cotton” as applicable) an outward reminder of our baptism into the Gnostic faith. Let us pray for all those around the world today who are seeking the knowledge of God with sincere hearts, that they may in the fullness of time and the free decision of their spiritual lives be led to become one with us in the mystery of baptism into our Gnostic family here on Earth, if such is truly God’s plan for them.
[All celebrants continue here] There is one Lord, one faith, one baptism, one Church, one washing in the water blessed by the spirit of Christ and Sophia, and here both water and spirit testify to the eternal love of our one God, living and true. There is one Lord, one faith, one baptism, one dipping into the dye of God’s enlightenment where we are made as beautiful and pure as the falling snow.
[All respond] Amen!
[The Priest(ess) then invites each of the brothers and sisters, concluding with the Priest(ess) as the very last of the brethren and sistren, to step up to the altar and place both hands fully in the bowl of water and then dry them with the linen or cotton towel in a ceremonial washing to prepare for the continuation of the celebration of the Most Holy Eucharist. When each individual places her hands into the bowl, s/he recites the following antiphon]: I will wash my hands among the innocent, and the great goddess Sophia will fill my spirit with the light of life.
[When all the brothers and sisters have finished the ceremonial washing of hands, the service continues.]
The Ritual Remembrance of the Light of Christ and Sophia
[The Priest(ess) takes the small flower petals or leaves from the altar, and holds them above the bowl of fresh water that has been used for the ceremonial hand washing. Keeping the petals/leaves aloft, s/he prays:]
As we prepare to celebrate the most holy rite of the Eucharist, left for us as an eternal sign of Christ’s love for his fellow men and women, let us also remember the great inner Eucharist that our Lady Sophia has left within our human hearts: the spark of divine light that infuses each of our souls and the spirits of all living things. Men and women, the beautiful animals, the great beasts that graze the plains, the vibrant fish of the sea, the wise oaks of the forest – all life, all nature, the earth itself draw on Sophia’s great love for the divine power that gives them life and hope. [Here the Priest(ess) begins to sprinkle the petals/leaves down to the bowl through the air, letting them glide to the surface of the water, continuing to speak as s/he does so. When all the petals/leaves are gone, the Priest(ess) gently slides her hands into the bowl, stirring the leaves/petals into the water as long as needed until she finishes the prayer.] Like petals (or “leaves) that drop from the Fullness above, Sophia sent flying through the universe the sparks of divine life that now rest in our souls. Like the tender Mother She is, She knows us by our true names, the names inscribed on the very essence of the light within us, names more ancient than the mountains themselves. Let us cultivate the spiritual light within us, and let us learn compassion for those all around us, for as we are spirit-beings they too are spirit-beings, sons and daughters of the living God, and we are charged by the almighty God to bring them peace and love. This is our mission, the mission of God’s mystical church here on the Earth we all share. And just as we can see these flowers (or “leaves”) in this water as distinctly as if they were the moon in a night sky, so others will come to see us as the church visible and mystical, and they will know that we are Gnostics by one thing: our love for everyone and everything around us that lives and breathes and has its being in Sophia the Beautiful Lover of our spirits.
[The Priest(ess), after drying his/her hands once more, takes the white candle from its candlestick, and slowly dips the bottom half of the candle into the bowl of water, making sure not to let the flame go out, as s/he speaks.]
In Sophia, light was sent out into the world of men and women. In Christ, the Light itself was sent to become a man, to know the pain and suffering of women and men, to experience their sadness, their weakness, their joys, their beauty, their pleasures and their pains. Only by experiencing everything in the life of a woman and man could Christ bring reconciliation between man and woman and the Aeon of divine fullness.
When Christ walked on the earth, the Light-Bearer shone like a fiery comet, as he told his Apostles: “I have come to set the earth ablaze, and how I wish it was already burning!” But people were afraid and confused, when they saw the very Son of Man on earth, who was the personification of the light that set the world ablaze like it had never been before. And another fire began to rage against the fire of the Light-Bearer: the fire of jealousy, and anger, and resentment. This fire gave off no light, but only darkness visible as it burned away at the hearts of those who feared Christ’s message. It was stoked and fueled by the religious leaders, because just as today, the leaders of the established religions longed for power and loved to control others above all other things, and wanted to chain people to slavery with their creeds and their judgmental moral codes and established institutions rather than setting them free in the light of divine love.
And this dark fire of hatred made war on the pure fire of Christ’s love. What the religious leaders failed to see was that the Christ came not to wage war, but to lay down his life as a bridge for those who would come to God. He came not with a sword of vengeance, but with a great hammer of love to batter away the walls holding people away from knowing God as a friend and a parent. He came not to be a victor on the field of battle, but to be a victim giving his life for the cause of human salvation in peace and love and justice.
[The white candle should now be slowly raised from the bowl with the next sentences and lifted up gradually until it is held a few inches above the surface of the water as the Priest(ess) speaks] And so it came to pass that the fires of rage and fear and division overwhelmed the fires of divine love on a dark night, when the world was possessed by a fever of insanity. And Christ, who loved more than any other human being had loved, who dreamed dreams no other human being had dreamed, who felt more passion than any other human had dared to feel – our brother Christ laid down his life as a willing victim to the hatred of the religious authorities, who perverted justice and abused the institutions of society to destroy the Son of Man, working their deeds in the darkest hours of the night as if to hide their madness from the light of day. Christ, son of the eternal God, who humbled himself to take on human life, took on the next stage of that human life with his death on a cross of hatred, prejudice, and fear, where his life was snuffed out.
[As the last words are proclaimed by the Priest(ess), s/he rotates the candle and pushes the tip in the water to extinguish the flame. Then she holds the extinguished white candle aloft, slowly raising it above his/her head as she bows her head and speaks the following proclamation in Greek]
[Priest(ess)] Kyrie Eleison [All respond] Kyrie Eleison [Priest(ess)] Christe Eleison [All respond] Christe Eleison [Priest(ess)] Kyrie Eleison [All respond] Kyrie Eleison
[These Greek prayers were an ancient part of many Christian liturgies, and translate to English as “Lord have mercy, Christ have mercy, Lord have mercy]
[After a brief moment of silence, the Priest(ess) lowers the candle, still holding it in front of her as s/he speaks.]
And as we look back, we see that his life was snuffed out on the rough wood of a cross, but still the religious leaders did not learn from their crime. One by one, and even in groups, many of Christ’s followers followed him to martyr’s deaths, as Rome struggled to limit the impact of these apostles who were preaching a radical faith that might challenge the power of the Roman state and proclaim liberation to the slaves and the captives. And when the Christian church became the official religion of the empire, those who had been persecuted themselves became the persecutors. One group after another were condemned and persecuted by the Christians as they grew drunk with power and feasted on the blood of those who would not submit to the religious establishment.
So today, as always, we must remember and celebrate in a special way our Gnostic saints, who refused to submit to the established mode of Christianity. Their blood cries out from the Earth to God, and we remember all those whose names are known to Christ and Sophia alone [brief pause for silent prayer] and let us remember in a special way today our beloved brother and martyr St. Priscillian and his companion brothers and sisters, murdered by the princes of darkness for their Gnostic faith at the end of the fourth century in Spain.
And where do we see our Lord and Teacher persecuted by these high and mighty religious authorities even today?
[The following section may be delivered ad lib and should contain some sort of verbal meditation on contemporary social issues. This phrasing is provided as an example]. He is the AIDS victim, afraid and alone; He is the young girl pushed and shoved and covered in angry epithets as she walks into a clinic to end a pregnancy for which society refuses to give her even the most basic financial resources to bring to the gift of life; He is the prisoner, walking the slow path to the death house where society destroys what it has created; He is the bittersweet joy of a marriage feast sacred in the eyes of God but not in the eyes of a debauched state that crusades against the "unnatural" love of two men or two women for each other, which is beautiful to God; he is everywhere where the latter-day Scribes and Pharisees and the debaters of this age lock up the keys of knowledge and bar the kingdom of heaven to men and women. [Finish ad lib section]
[After a brief moment of silence, the Priest(ess) replaces the extinguished white candle in its holder and picks up the black candle as s/he begins to speak.]
If this were the end of the story, ours would be a religion of tears and sorrow – but my dear friends, we know that even when hope became dim for a time, the light of God’s love was never extinguished. The divine spark that burned at the heart of our goddess Sophia kept the light alive even for those long days and nights when Christ slept in a martyr’s grave. And even as he slept, men and women who did not know Christ gathered around the world to offer worship at the festival of the goddess Astarte, Ashteroth, Ishtar, the great Queen of Heaven – and who was this goddess but another personification of our great Lady of Heaven, Sophia? And the love of the Queen of Heaven reached down into the bowels of the earth, awakening the sleeping Christ. [Here as s/he speaks, the Priest(ess) relights the white candle with the black candle, then replaces the black candle in its holder.] His light, which the men of hatred thought was buried forever, shone forth in a great blaze of divine glory as he was brought forward to the fullness of life and the consummation of mystical union with his Bride, Sophia, Queen of Heaven. And that we might remember how the Queen of Heaven preserved the light of life when all around was darkness, we keep her ancient name – Astarte, Ishtar – in our greatest and most joyous feast, the Festival of Easter. May God touch our hearts and make us an Easter-Astarte people, that we may always find the light, even in the darkness. [All respond] Amen!
Consecration of the Bread and the Wine
[The Priest(ess) moves the bowl away from the center of the altar, and brings the plate of bread and goblet of wine directly in front of her/him. Raising his/her hands over the bread and wine, s/he begins the Eucharistic prayer.]
In the fullness of divine love, we have been given two great bridges between our human hearts and the light of God’s divine Aeon, and we pray that those holy bridges, Christ and Sophia, may be present with us here now as we celebrate the great mysteries of salvation and offer them praise by celebrating the most holy Eucharist in memory of them. [The following is added only if the speaker is an ordained Priest(ess) or Deacon(ess)]. And may gentle Mother Sophia guide my hands and take possession of my heart, so that I may be washed of my doubts and fears and that my pride may be humbled, so that I can celebrate the divine mysteries without arrogance and filled with love, as a servant of the servants of God.
[The Priest(ess) continues to hold his/her hands over the bread and wine as s/he speaks]. During his time on earth, Jesus gathered men and women around him as friends, disciples, assistants, and students. The night before one of his friends betrayed him into the hands of the religious leaders, Jesus had a last dinner with the men and women he loved. He knew that this would be the last time they could enjoy being together before the sorrow that was coming, and in the depths of his love, his gift to them was a sacred sign of his neverending devotion as their brother, teacher, and friend.
[The Priest(ess) now takes the loaf of bread in his/her hands and elevates it slightly.] As they ate dinner, Jesus’ eyes became clouded with tears as he thought of the pain his friends would soon be enduring. As he fell silent, their eyes turned toward him, and he took a loaf of bread in his hands quietly. He closed his eyes for a moment, offering a prayer of thanksgiving for the gift of nature’s abundance, then met the eyes of his friends. [As the next sentence begins, the Priest(ess) breaks the loaf in half, continuing to elevate both halves of the bread] He broke the bread, and passed it to his friends, telling them “Take this, and eat it, for it is my body, broken for you and for all the world. I am the light from whom all things come, and you can find me everywhere. Cut a piece of wood and you will see me; lift up a rock, and you will find me waiting. Whenever you do these things from now on, remember me.”
[The Priest(ess) replaces the bread on the plate and picks up the goblet of wine in the same way] When his friends took the bread from his hands, Jesus picked up the bottle of wine, poured himself a new glass, and held it out to his friends. His eyes flashed with unshed tears as he spoke, “Take this cup, and drink the wine. It is my blood, the blood that will pour out from the body that I give up for you. This blood will wash away the pain that holds you back from loving God and your brothers and sisters. Whoever draws near me draws near the fire of God’s love – whenever you feel its warmth from now on, remember me.”
[Replacing the cup on the altar, the Priest(ess) extends her hands over the bread and wine once more as s/he recites the final solemn benediction of the consecration.] Beloved Sophia, your mystical Consort Jesus Christ gave us the bread of life to remember him by, but he also taught us that we human beings do not live by bread alone, but by the words of light from God. As we partake of this shared meal, as we take sustenance in the form of grain baked by the fires of this world, we pray that you too will enter our heart and be for us our spiritual bread, to fill our souls with peace in the coming days until we return here to meet you and Christ once more.
Beloved Sophia, when we drink this wine, touch our lips and let us drink in your light, your wisdom, and your peace. Intoxicate us with your love. Let us be loving guests of your bridegroom, Christ, at this great wedding feast of this our spiritual wedding feast at Cana. Fill us with Christ and with your spirit, that we may drink from the cup of eternal spiritual life. Take our hands, so that when our journey on earth is through, we may sit with you in the perfection of the Aeon, and share a cup of celebration with you and all our brothers and sisters gathered here today.
Now, Church of Christ and Sophia, come forward and join in the meal of love – eat this bread and drink this cup as one family, and as there is one loaf and one cup, so there is one Church, one Lord, one faith, one Baptism, one God who brings us to the peace of eternal love. [Each of the brothers and sisters, concluding with the Priest(ess), approach the altar and take as much of the bread and wine as they would like, being sure that enough is left for the other brethren and sistren. If there is leftover bread and wine, the loaf and cup should be passed around until the meal has been fully consumed. If this is impossible, the remnants may be kept on the altar until after Divine Service and left outside for the birds of the sky to share in the meal as well at the final Deposition of the Sacred Symbols]
While the brothers and sisters are receiving communion, a communion hymn may accompany the reception of the eucharist.
[When the Communion has been finished, the Priest(ess) closes with the following meditation drawn from the Gospel of Thomas]. Hear the voice of Christ as he tells you: The kingdom of God is not down under the sea or up beyond the sky. Rather, the kingdom of God is inside of you, and all around you. Christ speaks forth: "I am the light that sheds light over the whole world. I am the totality. From me all light went out into the world, and from me all the world’s light shall return. Cut a piece of wood and you shall find me; lift up a stone, and there I am."
The Prayers of the Children of Light
[With the most holy Eucharist completed, Divine Service draws quickly to a close with a series of prayers for and by those gathered around the altar, for the Church around the world, and for the larger society. The Priest(ess) begins by reciting a litany of the saints, and offering a series of special intentions for the group’s prayerful consideration, and then s/he opens the floor to the other brothers and sisters]
Brothers and sisters, we have celebrated the Eucharist of our most holy Lord Jesus Christ and his Eternal Bride Sophia, the Divine Wisdom. Let us close our Divine Service by coming together in the spiritual communion of prayer.
The Litany of the Saints and the Holy Women and Men
First, let us invoke the spirits of the friends and brethren and sistren that have gone before us, because we know that though they passed on to the Aeon or to other incarnations, their spirits remain living and vital, and they intercede for us alongside Christ and Sophia to the almighty God, living and true.
[In each case, the Priest(ess) mentions the name of the figure and the whole group responds. These individuals are all either personifications of the deity or are considered official saints as registered in the Great Scroll of the Saints, Martyrs, Teachers, and Enlightened Ones of the Apostolic Gnostic Church in America. For short biographies of any of the figures mentioned or for a copy of the Great Scroll, contact the Vicar].
Jesus Christ, Son of the Living God: Pray for Us
Jesus Christ Who Died and Rose Again to New Life: Pray for Us
Sophia, Queen of Heaven: Pray for Us
Sophia, Gateway of Salvation: Pray for Us
Sophia, Mistress of the Angels: Pray for Us
Sophia, Lady Astarte, Pray for Us
Artemis, Goddess of the Wilderness: Pray for Us
Athena, Goddess of Knowledge: Pray for Us
Apollo, God of All Creative Arts: Pray for Us
Hecate, Mistress of the Holy Darkness: Pray for Us
Janus, Man of the Two Faces: Pray for Us
Ouroboros, Serpent of Wisdom: Pray for Us
St. Thomas the Apostle: Pray for Us
St. Marcion: Pray for Us
St. Montanus the Prophet: : Pray for Us
Sts. Priscilla and Maximilla, Prophetesses: Pray for Us
St. Valentinus the Great: Pray for Us
St. Basilides the Venerable: Pray for Us
St. Carpocrates the Enlightened: Pray for Us
St. Priscillian, Martyr of the Faith: Pray for Us
All Gnostic Martyrs and Victims of the Inquisition: Pray for Us
All Buddhist Saints and Boddhisatvas, Pray for Us
All Jewish Saints and Teachers of the Kabbalah, Pray for Us
All Christian Mystics and Visionaries, Pray for Us
All Holy Men and Women: Pray for Us
Intercessions
[These intentions are recited by the Priest(ess) at every Divine Service.]
Let us pray for the Church, the Mystical Child of the Divine Marriage Between Jesus Christ and Sophia in the mystery of salvation. [All respond] Great Mistress Sophia, hear our prayer.
Let us pray for our brother Matthew, Vicar Apostolic of our Gnostic Church. May he humbly fulfill his role as vicar and as slave in Christ to all the servants of God, and may Sophia guide his teaching and decisions so that he may reflect the true traditions of our Gnostic faith. [All respond] Great Mistress Sophia, hear our prayer.
Let us pray for the esteemed brothers and sisters who serve on the AGCA Council, that they may be guided in their deliberations and consultations by the spirit of fraternal and sororal affection and the love of Sophia. [brief silence] Great Mistress Sophia, hear our prayer.
Let us pray for all members of our Church, that they may exercise in faith and sincerity the priestly functions handed down to them by Christ, and for all those touched by the spirit of Sophia with gifts of leadership, healing, and words of prophecy, that they may exercise their roles among the brothers and sisters with grace and humility. [All respond] Great Mistress Sophia, hear our prayer.
Let us pray that the leaders of our world may give up the tools of war and the pursuit of mutual destruction, that they may work earnestly and sincerely for peace, and that all weapons of death and hatred may be crushed under the foot of Christ. [All respond] Great Mistress Sophia, hear our prayer.
(optional) Let us pray for an end to the crime of capital punishment in our nation, a great scandal and stench that rises up to heaven as the state executes its own people, a perversion of justice. [All respond] Great Mistress Sophia, hear our prayer. [If you live in an area where capital punishment has already been abolished, feel free to substitute another prayer for social justice in some area of concern to you].
Let us pray for our brothers and sisters who are sick and dying, and for all those who suffer in the world, that they may come to feel the great love of Sophia for those in pain. Let us pray that they may be healed by the sacred tears that fall from the eyes of the Queen of Heaven as she looks down on their illness and suffering. [All respond] Great Mistress Sophia, hear our prayer.
Let us pray for our brothers and sisters that have died, marked by the knowledge of God’s love. And let us pray for all those that have died without understanding of Gnosis or of Christ and Sophia. We humbly ask that God may, in the mysteries of a mercy beyond all human language, lead them to the Aeon with the holy saints of God. [All respond] Great Mistress Sophia, hear our prayer.
Now, let us pray for any intentions in the hearts of those gathered here. [Here the brothers and sisters offer their own prayers, and the group responds, Great Mistress Sophia, hear our prayer.]
The Dismissal
The Doxology
[The Doxology is a closing prayer recited at the end of divine service, similar to the Collect. The Doxology is chosen from the Book of Doxologies, currently still a work in progress. Again, as with Collects, Doxologies can be written by the individual as s/he wishes to express her own spiritual needs and beliefs. The Doxology included here is in honor of Sophia]
Sophia, you come to us in sacramental signs that speak to us of your unseen love that dwells within our hearts and leads us to seek you and Christ in the great mysteries of our faith. Come upon us now and place the seal of your spirit on this time we have spent together in prayer and celebration, that we may be guided in peace and in love until we meet again at the table of our Lord and Lady.
[All respond] Amen!
Before the final blessing, a concluding fellowship song may be sung.
The Final Blessing and the Deposition of the Sacred Symbols
[The Priest(ess) extends her/his hands and recites the following blessing] Children of Light, may almighty God bless you and keep you and bless your spirit with every blessing of light and truth. We close this Divine Service in the name of the one God, living and true; the only Beloved Son Jesus Christ; and the holy spirit of divine wisdom, Sophia. Go now in peace and love. [All respond] Amen!
[The Priest(ess), with the help if possible of a volunteer, bows to the altar, then rinses the bread plate and the wine goblet in the bowl of water that was used for the ceremony. Then the water is carried outside, and if possible poured into the ground near a tree, with the following words.] Sophia, you feel the spirit of our ancient brothers and sisters, the trees of the earth. May this water that made possible our Divine Service feed this sister or brother tree in peace and love. Amen.
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