Category Archives: Anglican

An Act of Recalibration

Go read Christopher’s latest post. He and I have been working around some similar themes of late especially in terms of what is going on at a national level in the church.

Christian social justice is not separate from personal holiness nor vice versa. In fact, they’re really not in opposition to one another despite what various “culture warriors” want you to think. However, both of them are only Christian when they flow from the Gospel.

Christopher makes mention of the Benedictine tradition. Now, when I think and say “Benedictine”, I often conjure up in my head a kind of idealized Benedictine spirit that I believe existed in ninth century Europe as mediated through my experience with Benedictine teachers I’ve had and monasteries I’ve visited.
But there are other very real and important parts of the Benedictine tradition that I would do well to remember.

The monastic house of Cluny, founded in 909 was by the end of the 11th century to become the head of a sprawling family of houses throughout the Continent and in England as well. At its founding it was devoted to a strict interpretation of the Rule. As time went on, things changed… Because of its later years, the name of Cluny is now associated with liturgical excess. A reading of its customaries reveals that the monks were actively in choir over eight hours a day. Now—liturgy is good; but that doesn’t mean that more liturgy is better. Rather, Cluny lost the balance of the Rule that demanded physical labor and study in addition to hours in the choir. Many scholar of the period regard the use of lay brethren as a kind of second-class citizen to do the physical work as a sign of the decay that eventually led to Cluny’s collapse.

What came in its stead was the Cistercian revolution. More ascetical, less liturgical (by comparison—still far more liturgical than anything most of us have ever known) The Cistercians re-emphasized the principle of balance. They did not jettison the old. Indeed, the use of silence outside the choir was a central feature of Cluniac spirituality retained and heightened by the Cistercian reformers. Fundamentally as an act of Reformation, it was an act of Recalibration. 

While I make no secret of my love of Cluny and its liturgies even when they tend to excess, the Cistercians proved themselves a necessary and important part of the Benedictine tradition. And, in their in their path of Recalibration it would suit us now to walk.

We face different challenges, of course. And yet—the balance of the liturgical life, the intellectual life, and the active life still, I believe, burns at the heart of the Anglican way. We would do well to recalibrate.

Mission and the Mainlines

There’s been some interesting talk recently that I’ve only half been able to follow: Christopher had something on the Daily Office as the core of a new way of doing Church, and on what mission could look like in his area which was a riff on what LutherPunk was talking about here in a look at the practical issues of growing a community.

Add into the mix Andrew Gern’s piece yesterday at the Cafe on the Mainlines and the recent Pew Report…

It’s clear we’ve got a problem. And by “we” I mean people in churches, people who call themselves Christians, people who care about encountering God and helping others find the same God.

I like the notion in Gerns’s piece that we have to have a sense of who we are and that we have to be open at the same time. I certainly have a vision for what that should look like—and I doubt it will be a surprise to anyone. I also get a liitle nervous when we start using marketing language because of its connotations of manipulation. Our marketing vision has to match with what others see when they encounter us; if the marketing vision doesn’t have integrity and authenticity, it will be obvious and all the work in the world won’t fix the credibility gap.

Who do I see the Episcopal Church being? I see us as a community that understands the search for God as pre-eminently rooted in the corporate liturgical cycles of Mass and Office and in the theologies of those texts.

Furthermore, I see us not just holding those boundaries but encouraging play within them. That is, we are a people who accept the scientific study of Scripture as well as the scientific study of the universe in all its splendor. We firmly believe that we need not be afraid of the answers and new questions we find, knowing that faith seeking understanding is a better path than either understanding seeking faith or faith hiding from understanding.

In many ways I think we fail on both counts. We don’t do full justice to our heritage of worshiping God in the beauty of holiness nor—as was taken up after the rant yesterday—are our clergy and people as rooted in the traditions, liturgies, and Scriptures of our church as I would wish them to be. These are the groundings that making the second part possible and fruitful. Faith must be our starting place—only then does the understanding have a framework within which to fit. Recognizing the proper place of understanding is one of our current problems–personified by Spong and his approach which is to say if there is any potential conflict between a scientific worldview and a traditional Christian worldview, the scientific wins. That’s not right either.

There’s a lot to be said for recognizing that all of our worldviews are just that—models that we use to function constructively on a day-by-day basis. What some seem to find so hard to understand is that a scientific worldview is not scientific fact, rather it is a construct based on a host of facts, theories, and assumptions that proceed from a scientific understanding of the universe. As such, I suggest we wear our models lightly and recognize that we live in the midst of several, and not require that we force resolution between them.

(I might add that when we talk about worldviews, Scripture itself contains not one but several, some that are compatible with one another and some that conflict more or less violently. Ditto for Christianity throughout the centuries…)

So that’s my vision for us. We need to be the church that worships God in the beauty of holiness and that encourages dialogue between the worlds of faith, science, and technology. To get there we need to work on our beauty, and our holiness, and our groundedness.

New Stuff at the OJN Liturgy Page

I have been alerted through a broken link notice (thanks, bls!) that there is new material that the Order of Julian of Norwich’s Liturgical Publications page. There are three new items: a new set of collects, a 2008 kalendar, and—perhaps most exciting—the order’s hymnal from Advent through Lent. I’d posted Advent bits but did not have the time to get to the rest. Thankfully, they have…

Clint Eastwood as an Anglo-Catholic Liturgist

“I know what yer thinkin’, punk…

“The evening of the 20th by all rights oughtta be the First Vespers of St. Thomas the Apostle, a second class universal double feast. But yer thinkin’ maybe–just maybe–the Second Vespers of a second class feria in Sapentia-tide just might take it…and you can get away with usin’ the ‘O’ antiphon with the Magnificat instead of the one appointed for St. Thomas…

“Ya gotta ask yerself a question: do I feel lucky? Well, do ya–punk?”

(The answer, of course, is that the antiphon for the Magnificat is that appointed for St Thomas [Thomas, because thou hast seen me, thou hast believed; * blessed are they that have not seen, and yet have believed] However, the “O” antiphons appear on the 20th and 21st as commemorations—after the collect of the day, with their versicle & response [if you’re using them] and followed by the collect of the Third Sunday of Advent.)

A Word from Our Sponsor

In lieu of actual content, I bring you two from one our sponsors, Blessed George Herbert:

Church-Rents and Schismes

Brave rose, (alas!) where art thou? in the chair
Where thou didst lately so triumph and shine,
A worm doth sit, whose many feet and hair
Are the more foul, the more thou wert divine.
This, this hath done it, this did bite the root
And bottome of the leaves: which when the winde
Did once perceive, it blew them under foot,
Where rude unhallow’d steps do crush and grinde
Their beauteous glories. Onely shreds of thee,
And those all bitten, in thy chair I see.

Why doth my Mother blush? is she the rose,
And shows it so? Indeed Christs precious bloud
Gave you a colour once; which when your foes
Thought to let out, the bleeding did you good,
And made you look much fresher then before.
But when debates and fretting jealousies
Did worm and work within you more and more,
Your colour faded, and calamities
Turned your ruddie into pale and bleak:

Your health and beautie both began to break.
Then did your sev’rall parts unloose and start:
Which when your neighbours saw, like a north-winde,
They rushed in, and cast them in the dirt
Where Pagans tread. O Mother deare and kinde,
Where shall I get me eyes enough to weep,
As many eyes as starres? since it is night,
And much of Asia and Europe fast asleep,
And ev’n all Africk; would at least I might
With these two poore ones lick up all the dew,
Which falls by night, and poure it out for you!

The Call

Come, my Way, my Truth, my Life:
Such a Way, as gives us breath:
Such a Truth, as ends all strife:
Such a Life, as killeth death

Come, my Light, my Feast, my Strength:
Such a Light, as shows a feast:
Such a Feast, as mends in length:
Such a Strength, as makes his guest.

Come, my Joy, my Love, my Heart:
Such a Joy, as none can move:
Such a Love, as none can part:
Such a Heart, as joyes in love.

++Rowan Sends Letters

++Rowan has sent ’round the world this morning two letters–one for Advent and one for Christmas. Ever the liturgical snark, my first instinct was to wish he had sent the Christmas one later than the Advent one if even only by a day or two…

There will be lots of talk about these letters and their contents. I may weigh in on them–I may not. But I do want to suggest that the Advent letter be analyzed with two entirely different questions in mind:

  1. Does this letter reflect the Anglican understanding of the role of the Archbishop of Canterbury? How well does it go about being faithful to our Anglican ways of relating to each other?
  2. How should the Episcopal Church respond–in so far as we are able to respond in any kind of unified way?

Again, I want to stress that I see these as two entirely different questions that will help us gain a better sense of where we ought to be moving in response to this missive.

Anglican Affairs

I suspect all who care know that the Diocese of San Joaquin voted to disassociate from the Episcopal Church this weekend. Every time I come back to study this event and my reaction to it, I always come away with the same feeling—this is another link in a long chain of events that reek of personal aggrandizement and power politics from both sides of the fence than the sweet savor of Gospel truth. (So sorry, but give my experience with Anglo-Catholic parishes and clergy, the idea that this Anglo-Catholic diocese split because of homosexuality is laughable; furthermore, given the way that many “pragmatic liberals” trumpet “full inclusion” yet act as they will when they will makes me question the purity of their intentions.)

That’s all I have to say on the matter—but I have two thoughts from others to commend to you:

1) More on the split from Fr. David at Ayia Iluvatar.

2) On intemperate blogging from the Morning Office (being myself under the word of judgment):

     

Psalm 52
       
   

1

   Why boastest thou thyself, thou tyrant :
  that thou canst do mischief;
         
   

2

   Whereas the goodness of God :
  endureth yet daily?
         
   

3

   Thy tongue imagineth wickedness :
  and with lies thou cuttest like a sharp razor.
         
   

4

   Thou hast loved unrighteousness more than goodness :
  and to talk of lies more than righteousness.
         
   

5

   Thou hast loved to speak all words that may do hurt :
  O thou false tongue.
         
   

6

   Therefore shall God destroy thee for ever :
  he shall take thee, and pluck thee out of thy dwelling, and root thee out of the land of the living.
         
   

7

   The righteous also shall see this, and fear :
  and shall laugh him to scorn;
         
   

8

   Lo, this is the man that took not God for his strength :
  but trusted unto the multitude of his riches, and strengthened himself in his wickedness.
         
   

9

   As for me, I am like a green olive-tree in the house of God :
  my trust is in the tender mercy of God for ever and ever.
         
   

10

   I will always give thanks unto thee for that thou hast done :
  and I will hope in thy Name, for thy saints like it well.

Advent Goodness from the OJN

Two items for Advent:

  • I’ve scanned the hymns used by the Order of Julian of Norwich during the season of Advent and compiled them into a single document (Advent_Hymns). Father John-Julian appointed hymns for First and Second Vespers of the four Sundays of the season and in doing so incorporated the traditional Lauds and Matins hymns as well. For the sake of completness, I also added the Marian Antiphon for Advent (Alma Redemptoris) at the end of the file. The translations are not under copyright (but see the fair use terms on the side-bar) since they were prepared specifically for the Order into contemporary (Rite II) English. The sole exception is the final hymn; it was composed by Fr. John-Julian himself. The hymns contained here in order of appearance by original language incipit are:
    • Vos ante Christi tempora (Paris Breviary, XVIII cent.)
    • Conditor alme siderum [aka Creator alme siderum] (Ascr. St. Ambrose, VII cent.)
    • Verbum supernum prodiens (Unknown, V cent.)
    • In noctis umbra desides (C. Coffin, Paris Breviary, XVIII cent.)
    • Vox clara ecce intonat [aka En clara vox] (Unknown, V cent.)
    • Instantis Adventum Dei (C. Coffin, Paris Breviary, XVIII cent.)
    • Jordanis oras praevia (C. Coffin, Hymni Sacri, XVIII cent.)
    • They knew you not (John-Julian, OJN, 1997)
  • Fr. John-Julian has also sent the kalendar and ordo for the 2007-2008 liturgical year (ordo-2007-8.pdf).

The traditional (i.e., Anglo-Saxon/Sarum/Tridentine) Office hymn distributions are:

Links go to the Latin and English parallel texts at the wondrous hymn page at Thesaurus Precum Latinarum.

Positive Points from a Purple Shirt

Given the behavior of bishops the last few (yeah, ok, 18 hundred or so) years*, it’s always refreshing to see a bishop make some clear, cogent, and thoroughly Christian points. And these are the Canadian Diocese of New Westminster which—as I understand it—is one of the more divided dioceses theologically in the Anglican Church of Canada.

I’ll only editorialize one little bit and that’s to cite James: “But be doers of the word, and not hearers only, deceiving yourselves” (Jam 1:22). It’s important to think these things—but it’s not enough to congratulate yourself for saying you think them; they must be ennacted as well. And that goes as much for the bishop who spoke them as for the rest of us.

1.

Pray for the unity of Christians, for a spirit of charity towards those with whom we may disagree, and for God’s forgiveness of our mutual failure to honour the prayer of Christ in St. John’s Gospel “that they may be one.”

2.

Give particular support to those conservative and traditional Christians who remain with their church and grieve the departure of friends.

3.

Teach our members about the genius of Anglicanism and its balance of Scripture, reason and tradition within the boundaries of common prayer.

4.

Emphasize in our preaching and leadership the centrality of mission and its priority over ecclesiastical politics.

5.

Challenge the false stereotypes that foster polarization – e.g. the ‘heartless conservative’ or the ‘unbiblical liberal.’

6.

Give thanks that our church, for all its messiness, is honestly and openly facing issues some other bodies cannot.

7.

Press forward in ministry and evangelism at the local level.

8.

Deepen our study and immersion in Scripture. Place ourselves under the authority of the Christ it reveals. Avoid both an empty relativism and a harsh literalism.

9.

Encourage both local media and the non-churchgoing public to understand the deeper roots of this development.

10.

Take the ‘long view’ – i.e. remember the consistent triumph of the Gospel over the historic fragmentation of the church, and the persistence of faith through the failures of human discipleship.

Please remember our diocesan and national leaders in your prayers too. And above all, let’s get on with the normal work of being the church.

A big thank you to Lisa from My Manner of Life who posted it and a h/t to the Postulant for linking to it.

* Yes, I believe in bishops. As an Apostolic Succession believer I believe they’re necessary for the fullness of the Church. But I also believe they’re completely human and have ably demonstrated over the centuries their fallibility…

Sarum Office Hymns

I took a walk on the wild side of M’s hymnal collection. Poking through them I found a 1904 edition of Hymns Ancient & Modern (which I’m 99% sure was a gift from the Lutheran Zephyr). This was the edition that was roundly mocked at the time of its publication for its attempt to be too “historical.” (IIRC, Percy Dearmer was in on this edition but I don’t see the editors listed.) In the front is a table of “Sarum Office Hymns”; happily, the entire contents of this volume are posted online at Oremus.org. [Update: Or not. It seems some hymns had to be removed for reasons of copyright.]

Here is the list of Office Hymns as they appear in the front of Hymns Ancient & Modern, 2nd Ed., 1904. The hyperlink will take you to where the English text ought to be at Oremus.

Warning: Many of these files no longer exist on the Oremus server. Furthermore, the links that are active will begin playing a midi version of the hymn when you open it.

Table of Ancient English Office Hymns*

Advent
43 Creator of the starry height (Conditor alme siderum) E.**
44 O Word, that goest forth on high (Verbum supernum prodiens) M.
45 Loud rings the warning voice round (Vox clara ecce intonat) L.
34 To Thee before the close of day (Te lucis ante terminum) C.

Christmas
55 O come, Redemeer of the earth (Veni Redemptor gentium) E.
57 O Christ, Redeemer of our race (Christe Redemptor omnium) M.
56 From east to west, from shore to shore (A solis ortu cardine) L. & E.
58 Of the Father’s love begotten (Corde natus ex parentis) C. (York)
67 O Saviour of the world, we pray (Salvator mundi Domine) C.

Epiphany
79 Why doth that impious Herod fear (Hostis Herodes impie) E. & M.***
80 The Father’s sole-begotten Son (A Patre unigenitus) L.
67 O Saviour of the world, we pray (Salvator mundi Domine) C.

From the Epiphany to Lent
2 O splendor of God’s glory bright (Splendor paternae gloriae) L.
15 O blest Creator of the light (Lucis Creator optime) E.
34 To Thee before the close of day (Te lucis ante terminum) C.

[Before Septuagesima
89 Alleluia, song of sweetness (Alleluia, dulce carmen) (Anglo-Saxon Hymnals)]

The first fortnight of Lent
92 By precepts taught of ages past (Ex more docti mystico) E.
93 O Thou Who dost to man accord (Summi largitor praemii) (8.8.7 D) M.
94 O merciful Creator, hear (Audi, benigne Conditor) L.
105 O Christ Who art the Light and Day (Christe, qui lux es et dies) C.

The second fortnight of Lent
95 Lo! now is our accepted day (Ecce tempus idoneum) E.
96 It is the glory of this fast (Clarum decus ieiunii) M.
97 O Jesu, Thou didst concecrate (Jesu quadragenariae) (CM) L.
105 O Christ Who art the Light and Day (Christe, qui lux es et dies) C.

From Passion Sunday**** to the Wednesday before Easter
106 The Royal banners forward go (Vexilla regis prodeunt) E.
107 Sing, my tongue, the glorius battle (Pange lingua gloriosi praelium certaminis) M. & L.
108 Servant of God, remember (Cultor Dei, memento) C.

Eastertide
141 Up, new Jerusalem, and sing (Chorus novae Jerusalem) E.
142 Light’s glittering morn bedecks the sky (Aurora lucis rutilat) M. & L.*****
143 The Lamb’s high banquet call’d to share (Ad cenam Agni providi) E.
145 O Christ, the heav’ns’ Eternal King (Rex sempiterne caelitum) (Anglo-Saxon Hymnals)
163 Jesu, the world’s redeeming Lord (Jesu Salvator saeculi) C.

Ascensiontide
167 O Thou, Eternal King most High (Aeterne rex altissime) E. & M.
168 O Christ, our Joy, gone up on high (Tu, Christe, nostrum gaudium) L.
176 Jesu, our Hope, our heart’s Desire (Jesu nostra redemptio) (CM) C.

Whitsuntide
178 Now Christ above the starry floor (Iam Christus astra ascenderat) E. & M.
179 O joy! because the circling year (Beata nobis guadia) E.
67 O Saviour of the world, we pray (Salvator mundi Domine) C.

Trinity Sunday
188 Be near us, Holy Trinity (Adesto, sancta Trinitas) E. & M.
189 Father most Holy, merciful and loving (O Pater sancte) L.
190 All hail, adored Trinity (Ave colenda Trinitas) (Anglo-Saxon Hymnals)

From Trinity to Advent
15 O blest Creator of the light (Lucis Creator optime) E.
36 O Trinity, most blessed Light (O lux beata Trinitas) E. (Saturday)
34 To Thee before the close of day (Te lucis ante terminum) C.

There are sanctoral propers after this point—I’ll add them later as I have the chance.

* Unless it is otherwise specified, the Hymns represent the Sarum use, and are translated in their original metres.
** The initials represent the Ancient Services of Evensong, Mattins, Lauds, and Compline.
*** My note: IIRC, this is an abcedarian hymn by Sedulius and only part of it is contained here.
**** My note: Passion Sunday is the Sunday before Palm Sunday in the old kalendar.
***** My note: This hymn is split into three parts suggesting some were sung for Mattins, the rest was sung for Lauds.