Category Archives: Spirituality

Benediction Question

The on-going motu proprio discussion thread has made its way around to Benediction of the Blessed Sacrament (the paraliturgical adoration of Jesus in the consecrated host most often attached to Solemn Evensong) and has brought up questions for me on use and official policies.

As we all know, the BCP is the official source for all public liturgies within the Episcopal Church supplemented by the Book of Occasional Services.

Neither of these contain Benediction.

That means that to officially do Benediction, the parish must receive permission from the bishop or else do it under the radar.

My sense is that most bishops turn a blind eye to parishes doing Benediction—but I don’t know that for sure. So, here are my questions:

  1. Are there any Episcopal dioceses where the bishop has given permission for Benediction?
  2. How does your bishop handle Benediction (if at all)?
  3. Has anyone heard of a bishop disciplining diocesan clergy for doing Benediction?

Partial Ordo Romani XIIIa

I keep loosing this file so I’ll stick it out here…

This is a partial (though mostly complete) rough translation of OR XIII that I did on the train from NYC when I was living in Philly–and thus had a limited dictionary with me. The source is Michel Andrieu, Les ordines romani du haut moyen age, Louvain : Spicilegium Sacrum Lovaniense Administration, 1961-1974.

This ordo provides directions for the Night Office lectionary through the year. Although used in monastic settings, its origin is secular as is evident from the reference to three nocturns during Triduum. Andrieu places it as originating in Rome in the first half of the eighth century.

The bold headings are my own for ease of reference and do not appear in the original. This text breaks off rather abruptly–I don’t think there was much more but will correct and update this post as I have the time to do so…

Ordo XIIIA

Septuagesima—Lent
1. In the beginning of Septuagesima they place the Heptateuch until the fourteenth day before Easter.

Passiontide
2. On the fourteenth day before Easter they place Jeremiah the prophet until Maundy Thursday.

Triduum
3. On Maundy Thursday they read three readings from the Lamentations of Jeremiah and three tracts of St Augustine concerning the Psalm Exaudi Deus orationem meum cum deprecor (Ps 64); three from the Apostle where he says to the Corinthians Ego accepi a domino quod et tradidi vobis (1 Cor 11:23ff); nine psalms, nine readings, and nine responsaries complete everything. On the following morning, Matins having been completed, we do not say Kyrie eleison, nor ne nos inducas in temptationem. Also on this day we do not say the introit nor Dominus vobiscum. A lesson is read from the Apostle and neither a responsary nor an antiphon is sung at communion. Kissing, the brothers pray for their victory (??). After Mass is completed, the deacon does not call Ite but they exit in silence (check).
4. Similarly on Good Friday three readings from the Lamentations of Jeremiah the prophet, three from the tract of St Augustine concerning Ps 69, three from the Apostle where he says to the Hebrews: Festinemus ergo ingredere ad illam requiem (Heb 4:11ff). Then Matins follows.
5. Similarly on Holy Saturday the Psalms, readings, and responsaries are all completed as we said above and, if there are proper sermones, they should be read.

Easter
6. In Easter is placed the Acts of the Apostles—after that, the seven canonical epistles. Then following, the Apocalypse until the Octave of Pentecost.

After Pentecost
7. In the Octave of Pentecost are placed Kings and Chronicles until the first Sunday in the month of August.
8. In the first Sunday of the month of August are placed the books of Solomon until the kalends of September, that is, until the first Sunday in the month of September.
9. In the first Sunday in the month of September is placed Job, Tobit, Judith, Esther, and Esdras until the kalends of October, that is, until the first Sunday in the month of October.
10. In the first Sunday of the month of October is placed the Maccabees until the kalends of November.
11. In the first Sunday of the month of November are placed Ezekiel and Daniel and the twelve minor prophets until the Feast of Andrew, that is, until the kalends of December.

Advent
12. In the first Sunday of the month of December, that is, in the first Sunday of the Advent of our Lord Jesus Christ is placed Isaiah the prophet until the Birth of our Lord.

Christmas
13. In the Vigil of the Birth of the Lord, are placed first three readings from Isaiah, that is, the first reading begins: Primo tempore adleviata est terra Zabulon (Isa 9:1); the second reading begins: Consolamini, consolamini (Isa 40:1); the third reading: Consurge, consurge, induere fortitudine (Isa 52:1). And these readings are not bounded; rather, the prior may continue as he sees fit. Then are read sermons or homilies of the Catholic Fathers pertaining to the day, that is, by Augustine, Gregory, Jerome, Ambrose, and others.
14. In the Feast of St Stephen are read the Acts of the Apostles and readings of the orthodox Fathers pertaining to the day and similarly sermons congruent with the celebration.
15. In the Feast of St John the Evangelist are read the Apocalypse and similarly sermons congruent with the celebration.
16. In the Feast of the Innocents also the Apocalypse and in the same way, if available, sermons for their feast.
17. In the Octave of the Lord the same psalms and readings which were also for the Birth of the Lord, or sermons if they are available of the day.
18. In Epiphany similarly three readings from the prophet Isaiah. The first reading begins: Omnes sicientes venite ad aquas (Isa 55:1ff); The second reading begins: Surge, inluminare, Hierusalem (Isa 60:1ff); the third reading begins: Gaudens gaudebo in domino. Then they read sermones of Augustine, Gregory, Jerome, Ambrose, or others.

After Epiphany
19. In the Octave of Epiphany, the same psalms and lessons as at Epiphany.
20. After these festivals which we have written about concerning the birth of our Lord, they place the Apostle or the commentary on the Psalms by St Augustine until Pentecost.

Specific Saints
21. In the Feast of St Peter (that is at the vigil), they read three readings from the Acts of the Apostles. The first begins: Petrus et Iohannes ascendebant in templum. (Acts 3:1ff). The second reading begins: Factum est autem Petrum dum pertransiret universos devenire ad sanctos qui habitabant Lidde (Acts 9:32ff). The third

Anglican Monasticism

Fr. Marshall Scott of Episcopal Chaplain at the Bedside has a great article up at the Episcopal Cafe on Anglican monasticism. Two points struck me in particular.

First, the monastic orders are one of the Episcopal Church’s best-kept secrets—and they shouldn’t be… Those of us who have experiences with them need to talk about them and invite other people to learn about them too.

Second, I confess that in the past I’ve sometimes considered the Anglican orders to be something less than the Roman ones—that the Roman ones were somehow more real or authentic. But the lives and commitments of modern Anglican monastics are no less real and no less earnest than those of Roman monastics.

Today I’d like to lift up in particular three groups who have influenced me and who have taught me about the monastic heart of Anglicanism:

  • The Order of the Holy Cross. Also, don’t miss the blog by the Prior. From my time in New York and afterward, I’ve met or have corresponded with a number of people connected to the order either as monks or associates.
  • The Order of Julian of Norwich. This is an order whose cause is close to my heart—it values tradition in its worship and common life and seeks to make the riches of the contemplative life better known and meaningful to those of us on the outside.
  • The All Saints’ Sisters of the Poor. This is a very Anglo-Catholic order of nuns who maintain the traditional hours of prayer and are situated on a beautiful rural campus (more than suitable for retreats…)

Those of us who are devoted to the Daily Office and to the Benedictine way of life in general owe it to ourselves to not just be in conversation with books. And, as great as blogs and blog communities are, even they are no substitute for actually spending time absorbing the monastic spirit from those who have really committed to living that way. Look some of these up. Look over the full range, see who’s near you, and start making some connections.

Feast of St. Bede

Blessed Feast of St. Bede to all! At haligweorc, it’s an important feast as he’s the patron here. There’s a note on him up at the Cafe as well, but–like most things written for popular consumption on Bede–it regards him primarily as an historian. History was just a small part of what he did. Here’s his reckoning of his accomplishments:

Thus much of the Ecclesiastical History of Britain, and more especially of the English
nation, as far as I could learn either from the writings of the ancients, or the tradition
of our ancestors, or of my own knowledge, has, with the help of God, been digested by me,
Bede, the servant of God, and priest of the monastery of the blessed apostles, Peter and
Paul, which is at Wearmouth and Jarrow; who being born in the territory of that same
monastery, was given, at seven years of age, to be educated by the most reverend Abbot
Benedict, and afterwards by Ceolfrid; and spending all the remaining time of my life in
that monastery, I wholly applied myself to the study of Scripture, and amidst the
observance of regular discipline, and the daily care of singing in the church, I always
took delight in learning, teaching, and writing
. In the nineteenth year of my age, I
received deacon’s orders; in the thirtieth, those of the priesthood, both of them by the
ministry of the most reverend Bishop John, and by the order of the Abbot Ceolfrid. From
which time, till the fifty-ninth year of my age, I have made it my business, for the use
of me and mine, to compile out of the works of the venerable Fathers, and to interpret and
explain according to their meaning these following pieces –

On the Beginning of Genesis, to the Nativity of Isaac and the Reprobation of Ismaal,
three books.

Of the Tabernacle and its Vessels, and of the Priestly Vestments, three books.

On the first Part of Samuel, to the Death of Saul, four books.

Of the Building of the Temple, of Allegorical Exposition, like the rest, two books.

Item, on the Book of Kings, thirty Questions.

On Solomon’s Proverbs, three books.

On the Canticles, seven books.

On Isaiah, Daniel, the twelve Prophets, and part of Jeremiah, Distinctions of Chapters,
collected out of St. Jerome’s Treatise.

On Esdras and Nehemiah, three books.

On the Song of Habacuc, one book.

On the Book of the blessed Father Tobias, one Book of Allegorical Exposition concerning
Christ and the Church.

Also, Chapters of Readings on Moses’s Pentateuch, Joshua, and Judges.

On the Books of Kings and Chronicles.

On the Book of the blessed Father Job.

On the Parables, Ecclesiastes, and Canticles.

On the Prophets Isaiah, Esdras, and Nehemiah.

On the Gospel of Mark, four books.

On the Gospel of Luke, six books.

Of Homilies on the Gospel, two books.

On the Apostle, I have carefully transcribed in order all that I have found in St.
Augustine’s Works.

On the Acts of the Apostles, two books.

On the seven Catholic Epistles, a book on each.

On the Revelation of St. John, three books.

Also, Chapters of Readings on all the New Testament, except the Gospel.

Also a book of Epistles to different Persons, of which one is of the Six ages of the
world; one of the Mansions of the Children of Israel; one on the Words of Isaiah,
“And they shall be shut up in the prison, and after many days shall they be visited;
” one of the Reason of the Bissextile, or Leap-Year, and of the Equinox, according to
Anatolius.

Also, of the Histories of Saints. I translated the Book of the Life and Passion of St.
Felix, Confessor, from Paulinus’s Work in metre, into prose.

The Book of the Life and Passion of St. Anastasius, which was ill translated from the
Greek, and worse amended by some unskillful person, I have corrected as to the sense.

I have written the Life of the Holy Father Cuthbert, who was both monk and prelate,
first in heroic verse, and then in prose.

The History of the Abbots of this Monastery, in which I rejoice to serve the Divine
Goodness, viz. Benedict, Ceolfrid, and Huetbert, in two books.

The Ecclesiastical History of our Island and Nation in five books.

The Martyrology of the Birthdays of the Holy Martyrs, in. which I have carefully
endeavored to set down all that could find, and not only on what day, but also by what
sort of combat, or under what judge they overcame the world.

A Book of Hymns in several sorts of metre, or rhyme.

A Book of Epigrams in heroic or elegiac verse.

Of the Nature of Things, and of the Times, one book of each.

Also, of the Times, one larger book.

A book of Orthography digested in Alphabetical Order.

Also a Book of the Art of Poetry, and to it I have added another little Book of Tropes
and Figures; that is, of the Figures and Manners of Speaking in which the Holy Scriptures
are written.

Emphasis added to highlight what he considered to be his most important work; history is literally the smallest part…

As specifically his works on the gospels show, Bede saw his role to complement and complete. That is, his cycle of 40 homilies was specifically designed to fill out Gregory the Great’s own book of 40–the almost complete lack of overlap signals this. Too, Bede’s commentary efforts were not on the two gospels most often used in the liturgy for which good commentary already existed but, rather, Luke and Mark–the two used the least and for which good commentary was hard to find. He sought to plug the gaps, fill in the holes. That is, he saw himself as part of a team effort for edifying and building up the Church.

And that’s why he’s the patron here.

“Traditional” Office Hymns

One of my favorite words that gets thrown around–“traditional”–is inherently slippery… “Traditional” for whom? When is the ideal time when something stops and starts being traditional?

The notion of tradition is always a contemporary construct–an idea of how we view things and privilege things that appeared and/or happened in the past. There was discussion on Ship of Fools about whether the “Traditional Office Hymns” in my “traditional Anglo-Catholic” ordo were, in fact traditional. It’s a perfectly fair question and my response is that the list I give matches the list in the first edition of Ritual Notes supplemented and checked with the Anglican Breviary meaning that the list stands firmly documented within Anglo-Catholic tradition.

On the other hand…

Here’s another list:

From Nov 1 Matins: Primo dierum | Lauds: Aeterne rerum | Vespers: Lucis Creator (Sunday, O lux beata) | Compline: Christe qui lux es
Advent Matins: Verbum Supernum | Lauds: Vox clara | Vespers: Conditor alme siderum
Christmas Matins: A Patre unigenitus | Lauds: A solis ortus cardine | Vespers: Christe redemptor omnium
Epiphany Matins: A Patre unigenitus | Lauds: Iesus refulsit omnium | Vespers: Hostis Herodes impie
LXX Matins: Alleluia piis edite laudibus | Lauds: Almum sidereae iam patriae decus | Vespers: Alleluia dulce carmen
Lent Matins: Clarum deus ieiunii | Lauds: Iesu quadragenariae | Vespers: Audi benigne conditor
Passiontide Matins: Arbora decora | Lauds: Auctor salutis | Vespers: Vexilla Regis
Easter Matins: Iesu nostra redemptio | Lauds: Aurora lucis rutilat | Vespers: Ad cenam Agni prouidi
After Asc Matins: Optatus votis omnium | Lauds: Aeterne rex altissime | Vespers: Hymnum canamus gloriae
Pentecost Matins: Veni creator Spiritus | Lauds: Beata nobis gaudia | Vespers: Iam Christus astra ascenderat
Until Nov 1 Matins: Nocte surgentes | Lauds: Ecce iam noctis | Vespers: Deus creator omnium (Sunday, Lucis creator) | Compline: Te lucis ante terminum

There are a number of commonalities between this list and the other, the chief difference being static hymnody through the week in Ordinary time in this listing… But there are other differences as well. This list comes straight from a 10th century English Benedictine customary (Ælfric’s LME for the OE folk in the crowd)–so it’s pretty darn “traditional” too. But which is more traditional? How do we adjudicate?

If we push it further, though, we find that this isn’t even “the” Office Hymn cycle for 10th century English Benedictines. Rather, there were two different hymnal types in circulation, the Winchester-Worcester type and the Canterbury type, that reflect how continental influences shaped local practice during the Benedictine Revival (the 10th c. rebirth of monasticism in England after the Viking depredations of the previous centuries). This present list, while an important witness of actual(?) use, isn’t even a “pure” form of the Winchester-Worcester type. Furthermore, how we even define “pure” is up in the air–do we consider “pure” to be what is in the majority of the sources that have survived? And if so–we need to consider how representative the books are that have survived…

“Traditional” is simple until you start pushing on it and defining it;”tradition” is one of those things that becomes fuzzier the more you look at it.

Tradition isn’t a static thing and it isn’t a single thing. As any medievalist will tell you, there isn’t a common “medieval” anything. Rather, we can only talk about what certain texts represent about what was happening in certain places at certain times (…and discussions will ensue about whether any of it actually happened as it was represented…). Much of what appears as Anglo-Catholic tradition is a Victorian adjudication about what is properly medieval in light of their construct of the high medieval period as an English golden age. (Which is why the contemporaneous pre-Raphaelite paintings of the Arthurian cycle have the 5th century characters in 14/15th century accoutrements…)

Thoughtful discernment is key here. The answer on the Office Hymns is clearly that both lists—the Anglo-Catholic (presumably Tridentine) one and Ælfric’s one—have a place in the tradition. The one we choose positions us in relation to that tradition. Personally, I like Ælfric’s because it has more static elements and thus fits the peculiarities of my current Office practice. Too, it aligns me with the English Benedictine pre-Scholastic practice which I think most fully and properly illuminates the Anglican way. At the same time, I recognize that it falls outside of what is “traditional” for classic Victorian-inspired (heavily Scholastic) Anglo-Catholicism.

I guess if there’s a note I want to end on, it’s this: “tradition” often gets used in churchy circles as a rhetorical blunt instrument meant to end discussions. It doesn’t have to be. Tradition can also be a way of understanding the fullness of what we have received and understanding how adjudicating among the manifold options makes a difference for how we understand ourselves, our faith, and our practices of faith now.

Life Moving into High Gear

Things are heating up and hard deadlines with very short turnaround times are appearing for both the dissertation and a major work-related side-project. Time and resources will be sucked up by those rather than other endeavors (I spent last night wrestling with web server configuration rather than psalm pointing comparisons–same level of geekiness, just different fields…) As I threatened before, pieces will still appear at the Episcopal Cafe but I will be posting less here and commenting less as well.

The Anglican soap opera will have to manage without me for a while…

As a parting gift, though, I commend to those interested–especially the Anglican Breviary crowd–this four-volume translation of the pre-Pian Roman breviary:
    Winter
    Spring
    Summer
    Fall
I’d love to compare it to the AB but that’s a project that–well–I don’t have time for at the moment…

(h/t the Breviary page at Wikipedia which has a great collection of links at the bottom)

The Current Office in the Roman Church

I recently came across a fascinating article from Musica Sacra by a Roman traditionalist* that answered some of my questions about the state of the Daily Office in the Roman Church. For instance, I knew about the changes of Vatican II–the introduction of the Office of Readings, etc. But I knew that *something else* had happened as well and was not sure when or how that had come about… That is, I know the early medieval Office patterns from my research on monastic liturgies. I also know the Anglican Breviary–and that it is a translation of the pre-Vatican II Offices. …But the medieval monastic Offices and the Anglican Breviary have quite a number of differences–some of them major. I thought the answer might lie in that the AB was a secular use rather than a monastic one, but I had my doubts…

This article cleared them up for me. There was a reform at the beginning of the 20th century that changed things.

This author explains the old system and doesn’t just describe elements, rather, he speaks of the spiritual trajectory of the Office through the day, then explains how the early 20th century reform damaged this trajectory, then how the Vatican II one squashed it. Many of his points resonate strongly with some things I’ve been feeling especially as he emphasizes both singing and memorization–something I’ve been experimenting with recently.

I especially like how he ends it–so well so that I’ll quote it here. He apologizes by stating that he knows that he is writing for “insiders,” but I love the way he defines that term:

To my mind, the “insider” is not the scholar of liturgy, though when a decision is required, some knowledge of liturgical matters is undoubtedly called for. By “insider” I mean one who lived and lives in the liturgy, who is rooted and implanted into the permanency of the Church’s worship, who has learned in his own case how much the Office — its shape, the conscious and unconscious experiences gathered from the Office — can contribute to spirituality: how profoundly he was formed and educated day by day when taking part in the Office. Let us recall : Chorus facit monachum [ed: The Office-experience makes the monk]– and not only monachum! The “insider” may experience how the words spoken in the Office convey the great tradition of the faith itself; he observes that the “how” of the Office, the radiation of its actual order, may influence our approach to faith and salvation. He feels the difference between the two: when we turn spontaneously to God, and when we join with the ecciesia orans, the praying Church. Such a Christian desires to know that he is not following the new ideas of some persons, solely by reason of obedience, but he desires assurance that the mature experience of the praying Church comes to him from the anonymity of the Great Times, in jib tempore, and that it is a great honour and privilege to follow this current of prayerful praise, to adapt his heart and mind to the words placed upon his lips, following St Benedict’s rule so frequently forgotten today: ut mens concordet voci, that the mind should follow what is expressed by the voice.

* Warning: As a traditionalist, he uses the Vulgate numbering for the Psalms. That is, if it’s over 10, add 1 to the number until you get to 145 or so… So whenever he talks about Ps 118, for instance, it’s the BCP/KJV/NRSV Ps 119.

Interim Version of Anglican Lauds and Vespers

Whenever discussions of the Daily Office come up, someone, at some point, will make some comment about how a discipline like this no longer fits into the lives of modern professional people. That is, if you’re not a priest, student, or church-worker, how do you find time to do the Office in the midst of everything else you’ve got going on??

One answer which sounds flippant but really isn’t is–if that’s important to you, you’ll figure out a way to make it happen. This is easier said than done, of course. For several years I had it easy–I had a commute on public transit. So, I got into the habit of reading the Offices on my way to and from work. I had my trusty two-volume Daily Office Books which are small enough to easily stow the volume for the appropriate year in my work bag and it was no problem.

No longer.

I’m now in a city with notoriously unreliable transit that does not go from where I am to where I need to be. Furthermore, I’m putting in way more hours than I’d like–I’m not getting enough sleep as it is now, so getting up earlier is not an option…

My problem is this: I don’t have time to do the Office in a prayerfully, non-rushed manner with a book in front of me. I do, however, have a lengthy vehicular commute. The solution is a version of the Offices that I can do in the car without needing a book.

Here’s the framework that I’ve come up with: An Anglican Lauds and Vespers. As the two main day offices, Lauds and Vespers classically shared the same structure; only the elements were different and these didn’t have an awful lot of variation. I adapted the shared ordines of these two Offices for one that I could do from memory in my car. The one advantage to my current situation is that I’m not in a transit car with a bunch of other people–so I can chant it if I like…which I like…

Does this solve the initial question posed above? Is this a solution to enable the ancient patterns of devotion to be kept in the modern world? I’m not sure… It works for me–and it may work for you–but I don’t see it as a solution for the majority of church-goers. In any case, explore it, play with it, try it, and let me know if and how it works for you…

I call it “interim” in the title for a reason, though. This ordo refers to seasonal items–and they’re not included in the file. I started on adding them, but didn’t have time to get it together because I have to focus completely on the dissertation now, not on liturgical fun… They’ll show up eventually. In the meantime you can find the bits you need–the little chapter and hymn–here.(Click the “Recite the Office” button, then click on the service for which you need the material and scroll down.)

Cathedrals and Clergy Formation Revisited

AKMA writes on a visit and presentation by Bishop Neil Alexander on the purpose and point of worship in the seminary context. Apparently he listed four:

  1. A monastic model where the seminarians are formed into a particular tradition
  2. A pedagogical model where they learn how to do a liturgy or liturgies
  3. A parish model that replicates where the students came from and where they will go
  4. Creative worship where they freely explore liturgical possibilities without the expectation that it will be used in a parish

My seminary experiences were heavy on the last–and I hated it… The model I’ve experienced that worked the best is the first–the monastic model–as lived out at General. Once I encountered it, I knew that’s what I had been missing at my first two seminaries…

Reading this reminded me of my earlier thoughts on clergy formation wherein I was thinking out loud along with some others about what new models for clergy education could look like. Rather than centering the formative educational experience at an academic institution, I suggested basing it in an ecclesial institution: at cathedrals rather than seminaries. Academic environments are great for training academics. But what if we want to train priests…?