Category Archives: Liturgy

American Company of Servers?

I’ve started any number of times to write a post on this topic and they keep self-destructing after having gone on for far too long about far too little. So—I’ll get right to the point, then.

In the UK, the Society of Catholic Priests is twinned with a lay group—the Company of Servers.

The point of this group is that it teaches the laity who serve at altars and in chancels the practicalities, theology, and spirituality of service in the sanctuary.

In brief, I’m very much for it in the same way and for the same reasons that I’m for the Society of Catholic Priests. In brief:

  • Anglo-Catholicism has always had an issue with idiosyncrasy. Area-wide groups where people come together to learn can help smooth out parish level idiosyncrasies by means of a common practice.
  • Too many times, rectors jerk parishes around especially on the liturgical level. Just because the rector is having a particular spiritual journey doesn’t necessarily mean that the congregation wants to go along. I keep insisting that liturgy in any given place is the theology of the gathered community made kinetic. That doesn’t mean it’s something a rector gets to impose. Instead, a wise priest will determine the operative theologies in a parish and respond to those. A group like this helps laity articulate together what their theology is and, as a result, what sort of worship should result.
  • Sometimes, for a wide variety of reasons, Anglo-Catholics or other forms of “high” Anglicans get stuck in broad to low parishes. Wouldn’t it be nice if a local chapter of the Company of Servers could meet for the BCP-appointed Holy Days and offer a full-on reverent Mass (with the assistance of a like-minded priest) in order to retain the practice and spirituality even if stuck in a parish without it?
  • It’s rooted primarily in practice—what we do together—which seems to me a far more productive ground and purpose than meeting around theology which can get quite fraught especially when we start up the games of “More Catholic Than Thou.”

What do you think—can/could this model get transplanted here? What kind of organizational tweaks might be necessary to deal with the North American situation?

Quick Note on Sarum Prime

I just got done glancing through the ordering for singing Prime in the Sarum rite.

Now I don’t claim to be an expert or anything, but I think it’s fair to say that I do have a certain familiarity with the liturgical year as observed in Medieval England. As remarked n this site before, there’s always been discussion among Anglo-Catholics concerning the truth of Cranmer’s allegations on the complexity of the Sarum system to the detriment of the Gospel. Let me just say that this morning, I’m on Cranmer’s side…

There are no less than 20 different melodies for the singing of the Prime hymn (with 4 additional variants in the doxologies). The directions for use tend to look like this:

Daily within the Octave and on the Octave Day of the Assumption and of the Nativity of S. Mary when the service is of the same Octave ; and on every Commemoration of S. Mary through the whole year, except from the Octave of the Epiphany until the Purification, this melody is sung.

Looking at this as a liturgist and a programmer considering how to place this rubric within a rule-based machine-comprehensible system, the heart quails…

A Table of Precedence for the 79 BCP (Updated)

Updated: I added some new categories to allow for local options and shifted the Saturday Office of the BVM below ferias of Easter.

The section on the Calendar at the beginning of the ’79 BCP does, I think, a good job of succinctly and simply explaining what could be a very complicated set of topics. It gives the right data for the sake of regular middle-of-the-road parishes and anyone lower. For those of us who go higher, there is freedom for more precision.

The key thing to remember when addressing it, though, is that it presents a didactic approach to the kalendar and not an analytic one. That is, it offers groups, numbered 1 through 5, that are clustered logically; while the categories roughly correspond with rank, they do not do so strictly—and this is a point that may cause confusion for the unwary.

In particular, there are two principal points where the categories do not correspond with rank. The first is the relation of Feasts of Our Lord with Sundays. You’ll note that Category 2 (Sundays) mentions a few Feasts of Our Lord that supersede Sundays; others don’t. There are logical rules in play here—namely that Feasts of Our Lord take precedence over Sundays in Christmas and Ordinary Time—but they’re not stated explicitly.

The second is Category 4 (Days of Special Devotion). At first glance, this category looks much like what an earlier book would refer to as privileged and non-privileged Greater Feria—but it’s not. Ash Wednesday and Good Friday have already been discussed in Category 3, and the ferias of Advent are nowhere to be found. In fact, upon reflection, you’ll realize that this category has nothing to do with precedence at all, but is, rather, a set of ascetical regulations rather than liturgical ones.

Thus, for the sake of greater precision, the Calendar portion needs to be updated with an analytic section that clarifies the rules underlying this didactic presentation. To meet that need, I offer a trial chart for discussion. In the main, my chart follows what I understand to be the logical root of the BCP’s Calendar, the Roman General Notes on the Liturgical Year, with adaptations based on difference between the two systems. Furthermore, there is a practical end to this chart, in that it provides me with an analytic system that allows machine ranking of liturgical occasions; this requires one minor deviation from custom which I’ll describe below:

I.

1. Easter Triduum [Maundy Thursday, Good Friday, Holy Saturday, Easter Sunday]
2. Christmas, Ascension, Holy Trinity, All Saints’ Day, Epiphany and Pentecost
3. Sundays of Advent, Lent, and Easter
4. Ash Wednesday
5. Weekdays of Holy Week from Monday from Thursday inclusive
6. Days within the Octave of Easter
7. Local Feast of Dedication of a church, Local Feast of Title, Local Feast of Patron
8. Special Feasts, locally having a first class rank*
9. Proper Feasts, locally having a first class rank*

II.

10. Holy Days: Feasts of Our Lord
11. Sundays of the Christmas Season and Ordinary Time
12. Holy Days: Major Feasts
13. Special Feasts, locally having a second class rank*
14. Days of Optional Observance, locally having a second class rank*

III.

15. Special Feasts, locally having a third class rank*
16. Days of Optional Observance, locally having a third class rank*
17. Weekdays of Lent
18. Weekdays of Advent from December 16th through December 24th inclusive
19. Days of Optional Observance
20. Weekdays of Advent up to December 15th inclusive
21. Weekdays of the Easter season
22. [Saturday Office of the BVM]†
23. Weekdays of the Christmas season
24. Weekdays of Ordinary Time

* The starred categories reflect the freedoms given in the Days of Optional Observance section. Practically speaking, the Prayer Book allows the appointment of propers to any day that does not contravene the pre-existing rules. This allows feasts already in the Calendar to receive additional celebration or the addition of other feasts so long as the other rules are obeyed.

† There is no official liturgy for the Saturday Office of the BVM in the BCP. This rank may be dropped if not utilized. Furthermore, I’m personally unclear on how it ranks seasonally; My understanding is that the office is not used in Advent or Lent but that it is the rest of the year–specifically is it used in Easter or no?

Pointing the English Epistle

Thanks to the generosity of Father and the congregation, I’ve been honored to serve as sub-deacon at the Church of the Advent; last Sunday was my subdiaconal debut which went rather well. We use an adapted form of Fortescue’s ceremonial for those interested; I may put up my own notes on our practice if there’s interest.

One of the major tasks of the sub-deacon is the proclamation of the Epistle. Following the best historical practice, it is sung recto tono or just simply read on most days. There is, however, an Epistle tone which is used on the highest feast days. The Epistle tone uses intonations for the metrum (pausing point), full stop, and questions as well as a unique concluding tone. As a result, I’ve been working on pointing the Epistles; last week it was the Pentecost reading, this week the Holy Trinity. It’s not a completely straight-forward process so I thought I’d share some of what I’m learning.

1. The presence of the metrum requires interpretive choices. That is, it marks a pause in the main thought of the sentence from which you continue to the end. Now I’ve noticed that readers in many churches have trouble proclaiming Paul well—and that’s entirely understandable. Even in translation, Paul’s writing style is unfamiliar to modern Americans. He uses long sentences with quite a number of clauses. And not all of these clauses are created equal, either. Some are parenthetical; some are additional; some are central.The trick is to proclaim them in such a way that the differences can be discerned by those listening.

When chanting the reading, my base rule is that the metrum doesn’t just go on any ol’ comma or semi-colon that presents itself; rather, a metrum only belongs at the conclusion of a central or substantive clause. For parenthetical or additional clauses, I just put a holding punctus on the reciting tone at the conclusion.

2. My first port of call was the very helpful Sung Reading Tutorial and the accompanying audio files from the good folks at CMAA posted at MusicaSacra. Unfortunately, at the present time the link to the printed tutorial is broken. The audio, however, contains almost word-for-word what is in the tutorial.

The one problem that I encountered in working fro this pattern is that, while the example is with an English text, the directions still have Latin in mind. This comes to a head in describing the metrum—all of the examples in the document have the accent on the penultimate syllable rather than the ultimate (er, second to last rather than last). So, I went looking for some assistance…

3. …And found it in on the website of the (Roman) International Commission on English in the Liturgy. They have a document called “Music for the English Language Roman Missal” which gave some very helpful examples.

Canadian Liturgical News and Downloads

The General Synod of the Anglican Church of Canada has released its liturgical documents as free PDF downloads. Here’s the official announcement on the move which contains links to the Book of Alternative Services among other items. Even though this is titled “Alternative”, keep in mind that the Canadian Church follows English precedent; there is an official Canadian Book of Common Prayer released in 1962 which I understand to be a light revision of the English 1662 BCP. The BAS (from 1985) is the normative use and is quite similar to the American ’79 BCP. For whatever it’s worth, the Canadian BCP is not available at the above link but may be found online at the site of the Prayer Book Society of Canada.

One difference that I see as I scan the BAS’s section on the Daily Office is a didactic introduction before the liturgies themselves that give some information about the history and theology of the liturgy. This seems like a Good Thing (as long as it’s accurate and well done as these appear to be).

However, the news item includes this news as well:

Now General Synod is embarking on another period of liturgical revision. At the national meeting of General Synod this June, members will consider new principles for liturgical revision. They will also consider a motion asking the Faith, Worship, and Ministry (FWM) Committee to start work on the next generation of liturgical texts.

Dr. Scully notes that if General Synod gives the go-ahead, this next stage of liturgical revision will likely involve online conversation. The last FWM committee wanted to ensure that the web could be used to engage people from across the country in a participatory process. “Trial use and evaluation for new liturgies could be very lively and web-based,” said Dr. Scully.

So, the Canadians are taking the plunge towards a new official book. It’ll definitely be worth following online and through our correspondents on the ground as these matters develop as they will no doubt have an impact on future directions in American liturgical revision as well.

I, for one, will be interested to see if the Canadians will be moving towards or away from the directions that seem to be taking in the Enriching Our Worship materials…

h/t to Fr. Cody Unterseher at PrayTell

Vidi Aquam at the Episcopal Cafe

My new piece is up at the Cafe. I thought I’d do a piece on one of the liturgical texts of Easter and settled on the Vidi Aquam. For a long time it’s been one of my favorite Easter texts precisely because so much biblical and theological material is packed into such a small space. So, I took a moment to unpack it.

This work is the kind of thing I love to do—demonstrating how Scripture, liturgy, hermeneutics, sacramental theology and ritual practice combine in one apparently throw-away text. And yet, so much of our liturgy is like this, deep and thickly textured.

Commemorations

I have more to say on this topic that I have the time for now but will direct your attention to a recent posting by Fr. Hunwicke on commemorations. While he’s speaking principally concerning masses—and masses conducted according to a rite with a Last Gospel, the topic he raises has implications for the Office as well.

The explosion of liturgical occasions promulgated by Holy Women, Holy Men, exposes one of the issues with both post-Vatican II principles and the rubrics of the ’79 BCP. A common goal of the Cranmerian Prayer Book reforms and Vatican II reforms is the cultivation (I won’t say “recapturing” as it’s historically tenuous…) of a “noble simplicity” both in the liturgy and in the celebration of sanctoral occasions. I agree with both to a point. However, sometimes simplicity of aim must be balanced with the complexities of life.

The ’79 BCP does not allow for commemorations, that is, a system of principles for acknowledging that one day can have more than one meaning given to it by the Church. To maintain a unitary focus on one-and-only-one theme, the options are to transfer an occasion or to suppress it. Commemoration is the third way and, I believe, more adequately captures the complications within which we dwell.

Practically, functionally, most former commemoration rules meant adding prayers and “prayer-packets” anchored by collects to the proper place for collects in the liturgy. In order to keep these from getting out of hand, there were further rules as to how many collects could be said during a liturgy. Needless to say, the liturgical powers-that-be(were) saw the whole discussion as getting too complicated and unnecessary, and axed them all.

I think that it’s time that we looked at these again…

On Eves, Vigils, and First Vespers, II

On the Value of First Vespers

Having reviewed a bit of the pre-Reformation and pre-conciliar practice regarding First Vespers Offices, we move to the practical question of how to define and utilize a First Vespers within the prayer-book tradition.

The first question to be tackled, of course, is: who cares? And indeed, the ’79 BCP itself seems to be raising that question. To sketch briefly, the 1662 BCP allowed First Vespers, the American 1928 BCP recommend First Vespers, while the 1979 BCP permits and appoints them but then turns around and relegates them to a back-shelf.

Let me explain that a bit…

Going by strictly BCP materials, there are only two items at Evening Prayer that indicate the liturgical observance: the Collect and the Lessons. Since 1662, using the Collect of a Sunday or Feast on the evening before has been approved. The American 1928 goes a step farther and provides proper Lessons for Eves in the Fixed Holy Days table (pp. xliv-v). The American 1979 provides Eves for a few Feasts in its own table of Holy Days (pp. 996-1000) but places most of them after the table itself in a lump titled “Eves of Apostles & Evangelists”. Comparing the ’79 to the ’28 there is a clear minimization of proper Lessons for Eves and the logic behind this is probably correctly captured in Hatchett’s discussion of the Daily Office Lectionary rubrics:

One of the frequent criticisms of earlier lectionaries in the Prayer Book was that sequential readings were often interrupted by proper lections for saints’ days and their eves, lections which contributed little or nothing to the congregation’s knowledge of the saint being commemorated or of sainthood in general. The reading of John 11, the story of the raising of Lazarus, for example, was frequently interrupted by lessons for the feast day (and/or eve) of Saint Matthias; none of these lections mentioned Matthias. In the 1979 Book, a general permission is given, when a major feast interrupts the sequence of readings, to lengthen, combine, or omit some of the appointed readings in order to secure continuity or avoid repetition. (Hatchett, CotAPB, 592)

Or, to restate more simply, the Daily Office Lectionary should be as continuous as possible for it to achieve its catechetical function.

While I agree with the premise as restated above, I disagree with Hatchett and am disappointed in how the ’79 Lectionary has changed to make these charges more credible.

First, let’s consider the catechetical aspect. We must recognize that when we discuss the liturgy in general and the Office in particular, we’re never dealing with just one “goal”; instead, we’re operating within an economy of catechetical goods—some of which come into conflict with each other. I would identify some of the catechetical goods from daily recitation of the Offices as:

  • An increasing awareness of the presentation of the Gospel through the patterns of the liturgical year
  • An awareness of the Communion of the Saints through liturgical celebration of those who intercede on our behalf
  • Saturation in the Scriptures through yearly repetition
  • Saturation in the Psalter through monthly repetition
  • Formation into key evangelical principles in the daily repetition of the Gospel Canticles
  • Formation into key interpretive principles with twice-daily repetition of the Apostles’ Creed

Hatchett is identifying a conflict between two of these goods: repetition of the Scriptures and acknowledgment of the saints. There are three problems, however, with the way that he constructs this.

The first is the nature of the conflict. I don’t see this as being a conflict between the Scriptures and saints. Rather, we are dealing with two different means of encountering the Scriptures. All of the feasts that have readings appointed for First Vespers are either Principal Feasts, Feasts of our Lord, or Major Feasts—all of which are Scriptural in nature. All of these people and events celebrated are specifically called out in Scripture. Thus, I think that Hatchett is setting up a false dichotomy.

The second is scope. Yes, the lessons for St Matthias will impede part of John 11—-in some years. But not others. Hatchett’s criticism makes sense if we are going to go through the lectionary cycle once. But if it is to be repeated year after year, then this charge does not make sense. Christian formation is a process measured best in decades. In a similar fashion, if I miss the Daily Office for an entire day, I regret not having said those psalms but have confidence that I’ll get them the next month. Perhaps that’s lackadaisical, but I’ve found that my spiritual health is greatly improved when I balance scrupulosity with a long-view approach to my holy habits.

The third is that, when Hatchett mentions “avoid[ing] repetition” at the end of the passage, he refers to a problem of the ’79 BCP’s own making. Repetition for Holy Days is not a credible charge when the American ’28 lectionary is concerned; each Holy Day has its own distinct readings for the Eve and the Day. Six readings with no overlap in the table. Look at the ’79, though. There is no overlap in what is presented in the table, but all Eves of Apostles and Evangelists are grouped together with two readings provided for them all. Now there’s repetition!

Not only that, but due to this way of proceeding, feasts not in the ’28 table (and even some that are) are now Eve-less: St Joseph, Independence Day, St Mary Magdalene, St Mary the Virgin (!!), St Michael and All Angles (!!), St James of Jerusalem, and Thanksgiving Day. Yes, we can stretch the definition of “Apostle & Evangelist” for St Mary Magdalene and St James of Jerusalem, but no reading for the BVM or St Michael?! You’ve got to be kidding me!!  Oddly, four readings are presented for Evening Prayer on these days, providing enough readings for a First and Second Vespers but the sets are not specified for use at either.

In other words, in comparison to the ’28 BCP, the ’79 BCP has made a hash of the Eves of Holy Days under the guise of simplification.

I disagree with Hatchett and, presumably, whoever compiled the Daily Office Lectionary tables. There are two ways to celebrate a First Vespers in the Prayer Book tradition: with the Collect alone or with the Collect and Appointed Lessons. My sense is that the first is appropriate for Sundays, the second is appropriate for Principal Feasts and Holy Days. The interruption of the continuous reading of Scripture is unfortunate but it is occasional (31 days sprinkled throughout the year), and is not consistent over years. No Scripture will be permanently impeded due to these occasions.

The benefit is that a First Vespers puts emphasis on those days, those events, those concepts, and those individuals who truly are important as examples, intercessors, and signs of the Christian life. No, Matthias is not mentioned in the readings on his day as Hatchett notes. He’s only mentioned in one pericope of Scripture which is appointed for his Mass. But, like other of the apostles, his significance is in his life and witness. His importance in our faith rests not on how many times he appears in Scripture but that he was a called and consecrated apostle. Indeed, most of us will be far more like him than Peter and Paul, not large in the annals of the church but nonetheless the faithful workers through whom the Gospel also flourishes.

First Vespers play an important role in marking out liturgical time and structuring our year. They need to be observed because of the emphases and counter-point that they give to the liturgical seasons.

On Eves, Vigils, and First Vespers, I

I frequently mention various liturgical things in passing and, as a correspondent has noted, it never hurts to stop and define these every once in a while. A classic case is the term “First Vesper.” So, with that in mind, here are some definitions, explanations, and applications concerning the “First Vesper” and how it both appears in and impacts liturgies in the ’79 BCP.

Some Background

The Western Church has tended to sort days into one of two categories: feasts days and regular days (aka ferial days or simply ferias [Yes, that’s not a correct Latin plural—deal with it.]). A feria is reckoned the same way a secular day is; it starts and ends at midnight. Speaking litgurically according to the old canonical hours, therefore,  ferias begin with Matins at 3:30 AM or so and end with the conclusion of Compline at around 8:30 PM. Feast days work on a slightly different axis.

Following Jewish tradition and therefore the practice of the first generations of Christians, feast days begin at sundown on the day prior to the feast and end at sundown on the day of the feast. However, sundown is easier said than scheduled. As a result, there’s a de facto “liturgical sundown.” On regular feasts—Simple feasts to use the technical term—the feast began at the Little Chapter during Vespers then would run through the end of the None Office the next day. Thus, a Simple feast is actually a little bit shorter than a full day; if back-to-back Simple feasts show up in the kalendar, it actually creates a little gap.

Example: on February 13th in 1486, the Feast of St Valentine started at Vespers with the Little Chapter. February 14th continued the feast as it  ran through Compline, Matins, Lauds, and the Little Hours up to None. At that point, the feast of St Valentine ended. Vespers began as the Vespers for Tuesday, following the psalms appointed for Tuesday. After the opening and the psalms, though, the feast of Sts. Faustinus and Jovita starts and continues through the rest of the 14th and the 15th as far as None.

This looks confusing, but makes perfect sense if you recall one basic principle: the psalms for Lauds and the Little Hours were mostly static; to cover all of the psalms in a week (RB 18.22-25), 1-108 were covered at Matins and 109-147 were covered at Vespers (roughly). If proper psalms kept being appointed for feasts there’s no way they’d make it through the last third of the psalter!

Not all feasts are equal, though; not all feasts are Simple. The more important feasts were referred to as Doubles, presumably because at some point in the Early Church a regular Office of the day was said, then an additional Office was said for the saint or feast. By the time we have extant manuscripts and descriptions of Offices, though, this was not the case. Instead, a Double were lengthened according to their importance. A Double began at the beginning of Vespers on the Day before, continued through Compline into the feast day proper and did not end after None but continued on through a second Vespers and a second Compline. Thus, a Double had two Vespers, one on the evening before the feast and one on the feast itself. (It had two Complines as well, but Vespers is a much larger, more involved, and more variable Office than Compline, so a second Compline has little practical effect on the liturgy’s celebration.

In theory, you might expect that most feasts would be Simples and that the more important feasts would be Doubles. And perhaps that how it was at one point. By the modern period, however, it was not the case. Looking at the kalendar of Pius Xth from 1920, we see that of the 296 fixed festal days of the year, 256 were Doubles of some sort; only 27 were Simples. (And it may be alleged that the psalm issue had something to do with it—the festal psalm sequence used for Vespers on Doubles tended to be a bit shorter than the ferial sequences; messing with the psalms was sometimes the intention!)

So to recap, in the West through the reforms of Pius X there were three kinds of days reckoned differently in the church:

  • ferial days ran from midnight to midnight, starting at Matins and running to the end of Compline
  • Simple feasts ran from evening to evening in a shorter sense, starting from the Little Chapter at Vespers and running until the end of the  None Office
  • Double feasts ran from evening to the next night, starting at the beginning of Vespers the evening before and running through Compline on the day of the feast

This, then, is the origin of “First Vespers.” It designates the Vespers Office that begins a Double feast to differentiate it from Vespers on the next day. Furthermore, the liturgies of these days were often different, usually having different antiphons for the psalm and Gospel canticle and having different hymns.

The thing I need to point out now, though, is the implications of having a First Vespers.

In the example under Simples, I demonstrated how the system worked when two Simples were back to back. There was no problem since one Simple ended before the next Simple began and the ferial Office filled in the slack. Consider the Double, however—the longer day means that overlap between one feast and another is entirely possible. And if you have 296 of them, well, you do the math… And then you add in all of the Sundays which are semidoubles at the least…

Suddenly, figuring out which Vespers goes with which day and should be celebrated in which way becomes a lot more difficult.

As a result, the classification of Double feasts began quite an involved matter and there grew a range—from Semidouble to Double to Greater Double to Double of the Second Class and Double of the First Class—in order to properly arrange the feasts so that everything received its due ceremony. Sets of tables clarify the relation between them so that you can calculate what happens if two feasts fall on top of one another (quite common when you suddenly merge 52 Semidouble or greater Sundays into the pre-existing 296 Doubles) or, as happened almost daily, when adjudication had to be made between whether or how you ought to celebrate two feasts at the same time within one Vespers Office.

Example: Consider March 6th. The kalendar tells us that it is the feast of Perpetua and Felicity. This feast is a Double. So, Vespers on the 5th (and the 5th is a ferial day) is the First Vespers of the Perpetua and Felicity. The feast continues onto the 6th. However, March 7th is the feast of Thomas Aquinas—also a Double—which means that its First Vespers is abut to concur with the Second Vespers of the Perpetua and Felicity. What do you do? There are three options: division, commemoration, or suppression.  In this case, since both feasts are Doubles the answer according to Tridentine rules is division: it’s the Second Vespers of Perpetua and Felicity from the opening and through the psalms until the Little Chapter. At that point (liturgical sundown), it becomes the  First Vespers of  Thomas Aquinas. Right after the collect of Thomas, though, is included a commemoration of Perpetua and Felicity which is created by bundling the Magnificat antiphon with the versicle which would have followed their hymn and concluding it with their collect.

Don’t ask what happens if either of these days turns out to be a Sunday, because then things start getting complicated…

It’s precisely these sorts of issues that led reformers from at least the time of Wyclif to condemn what had happened to the Offices, charging that clergy had to spend far more time figuring out their breviaries than preaching the Gospel. We can see many things that Cranmer did to simplify the Offices (following in the footsteps of other reformers frequently) but this is one of the most invisible to modern Anglicans. In simplifying the kalendar he, with one stroke, removed one of the major objections to the Offices as they had been practiced at that time. By removing all antiphons and hymns, the liturgical elements to be calculated dropped dramatically; only the collects were proper to feasts. The Office became simple again—no calculations required (certainly in comparison to what it had been). However, the Office also lost the richness and depth that it had and the connections between Mass and Offices were reduced to a single point, the collect.

Where we are now and what this means for our BCP will come in another post.