Last year we looked at St. James Day with a nod to the Collect of the Day and a couple of the Scripture readings associated with this day. That’s worth a quick re-read in preparation for tomorrow’s holiday.
For today, though, I’d like to remind you of a tradition that has been a subtle part of Prayer Book practice, though not always explicit: the “Eve of” a holy day. You may be familiar with the Easter Vigil, or Christmas Eve. You may also be familiar with the fact that many (most?) Roman churches have a Saturday evening Mass in addition to Sunday morning. All of these are examples of “liturgical time” starting a day on the evening before, rather than on the morning of. This is part of the Church’s Hebrew legacy, wherein every “day” begins at sundown – though in Christian liturgy we only tend to do this for Sundays and other feast days.
The 2019 Prayer Book, explaining the calendar on page 687, makes this much explicit:
Following ancient Jewish tradition, the celebrations of any Sunday begins at sundown on the Saturday that precedes it. Therefore at Evening Prayer on Saturdays (other than Holy Days), the Collect appointed for the ensuing Sunday is used.
It does not go on to say that we are to apply this principle to the other Holy Days. But such an extension of the rule is not forbidden, and some Prayer Books in the past have operated that way, so it is a traditional option that we are free to make use of.
In short, applying these rules, here are the Collects of the Day for the Daily Office this weekend:
Friday Evening: Collect for Saint James Day or Proper 11
Hello hello everyone, another Thursday means another update to the Customary is up! The first half of the Evening Prayer liturgy is covered, now. You can check that out here: Customary: Evening Prayer
So you know what to expect, what these Customary pages are doing, basically, is walking through each section, header by header, in the worship service, and giving direction for when and how its rubrics and options may be implemented. For example, there are three Opening Sentences provided at the start of the liturgy, and an appendix with many more. How do you choose between all these sentences? This Customary can guide your choices, with a little bit of insight into why these patterns are being made.
Yes, many of these points are quite fine points of detail. And taken individually they are quite subtle and probably not easily realized what they’re doing. However, taken as a whole system, the aim of a Customary like this one to order the use of the Prayer Book by arranging the “small things” to echo a bigger picture – a life of worship rooted in Prayer Book tradition, general Western liturgical tradition, and sensible and intentional discipleship and spiritual formation.
Happy Saint Mary Magdalene Day! One of our scripture readings at Morning Prayer is special for observing this feast day: Luke 7:36-8:3. This is an interesting case, so let’s take a closer look.
Like several New Testament characters (most notoriously the various men named James), the identity of Mary Magdalene has undergone some scholarly debate. She has at times been identified as the same person as Mary of Bethany, though that theory is not in vogue today. She has also been identified as the woman who anointed Jesus’ feet with her hair and tears. I’m not sure how commonly-held this view is today, either, however, our Prayer Book does retain the possibility that this is true. The evidence, such as it is, can be found in the appointing of Luke 7:36-8:3 as a single lesson on her feast day.
The tail end of chapter 7 of St. Luke’s Gospel tells the story of “a woman of the city, who was a sinner” who brings an alabaster flask of ointment into a pharisee’s house to wash Jesus’ feet with it and her tears and kisses. An overkill scenario to a sensibility for sure, but it is unmistakably a picture of unadulterated love. Jesus uses this immediately as an illustration for a parable. He concludes with a word of gospel: “her sins, which are many, are forgiven, for she loved much; but he who is forgiven little, loves little.”
Chapter 8 then opens, “Soon afterward he went on through cities and villages, preaching and bringing the good news of the kingdom of God. And the twelve were with him, and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out… and many others, who provided for them out of their means.” There is no explicit connection between the woman in the previous story and Mary Magdalene here, but the ancient writing style might imply that the previously-unnamed woman is now a named follower of Jesus. After all, if Mary Magdalene was able to bring expensive perfume to the literal feet of Jesus, she must have been a woman of some means, and likely able to continue providing for him and apostles, as verse 3 describes. And there are other instances in the New Testament where people refer to themselves very obliquely (like Mark and John), and refer to others by differing names (Nathaniel = Bartholomew, and Thaddeus = Jude).
At the very least, the woman of Luke 7 has a similar spirituality to Mary Magdalene: both are very emotive and physical about their love for Jesus. Perhaps you know the sort in your own church or Christian connections: people (usually women) who have such a profound emotional love for Jesus, who smile at his name and sigh with arms outstretched as if they’re in love. For those who are more intellectually-minded it can be easy to scoff at these enthusiasts and their apparent crush on Jesus. But the woman who anointed Jesus’ feet with perfume, tears, and kisses, and Mary Magdalene clinging to Jesus in the garden after his resurrection both testify to a legitimate spirituality of emotive love and adoration. If the woman of Luke 7 and Mary Magdalene are not the same person, they sure had a lot in common.
So let’s take a look at how this feast day – and theory of Mary’s identity – can play into the liturgy of the Church. There is a song I came across in the Saint Dunstan Hymnal (related to the Saint Dunstan Plainsong Psalter) which is an Office Hymn from the 17th century, and it illustrates a way of acknowledging her spirituality and example.
O Father of celestial rays, When thou on Magdalene dost gaze,
The flame of burning love appears, Her icy heart dissolves in tears.
Wounded by love, she hastens o’er The feet of Christ her tears to pour, Anoints them, wipes them with her hair, And prints adoring kisses there.
Fearless, the Cross she will not leave: And grieving, to the Tomb doth cleave: No ruthless soldiers cause her dread: For from her love all fear hath fled.
O Christ, true Charity thou art; Purge thou the foulest of our heart, Fill ev’ry soul with grace and love, And give us thy rewards above.
All laud to God the Father be; All praise, eternal Son, to thee; All glory as is ever meet, To God the Holy Paraclete. Amen.
The testimony of her devoted love ranges from the time of her conversion and repentance, through the Cross, to Jesus’ resurrection. “For from her love all fear hath fled”, applying in her example the teaching perfect love casts out all fear (1 John 4:18).
This example she has left us is valuable. You can love God with your emotion. Your devotions can be expensive and extravagant, if that is your honest offering. God’s love, mercy, kindness, and forgiveness should have a serious impact on the sinner’s outlook. The more you realize how much has been forgiven, the more you can love God and others in return. For all the intellectual considerations of right doctrine, and all the logistical considerations of right worship, the value of a exultant heart can never be overlooked. The Gospel is worth “thinking about” correctly, yes, absolutely; but it is also worth celebrating with the fullness of human emotion.
For three millennia psalmody has been at the heart of godly worship. King David is honored as the great psalmist in the Hebrew tradition, but many of the 150 Psalms are products of later centuries, and at least one is purported to be much older – a product of the hand of Moses. Synagogue worship perhaps codified the chanting of psalms in a standard liturgy, inherited by the Early Church and preserved in both cathedral and monastic traditions.
In the Rule of Saint Benedict, after a rough outline of how all 150 Psalms are to be ordered throughout the week, Benedict observes “our holy forefathers promptly fulfilled in one day what we lukewarm monks should, please God, perform at least in a week.” The rigors of the Desert Fathers, praying all the psalms daily, and of Benedictine Monasticism, praying all the psalms weekly, were simplified by Archbishop Cranmer into a 30-day cycle, which endures in the Prayer Book tradition to this day, although most 20th century Prayer Books have offered even lighter orders for daily Psalmody.
The text of the Prayer Book Psalter is the translation of Miles Coverdale’s 16th century English Bible, remaining in Prayer Book use despite the several revisions of the Bible leading to the Authorized Version under King James I. With minor changes to spelling and vocabulary, the Coverdale Psalter endured until a new translation was provided for the 1979 Prayer Book. Some elements of the 1979 Psalter have been retained in the 2019 Book, most notably in the Suffrages of Morning and Evening Prayer, but the text of our Psalter itself has been rolled back to a modernized version of Coverdale’s translation rather than an entirely new version.
In Benedictine and Roman tradition, the psalms were said with antiphons, but the Prayer Book tradition has not retained them. It has, however, retained the tradition of reciting the Gloria Patri after each Psalm. This helps the worshiper “Christianize” the Psalms, recognizing that we are praising the triune God revealed in all of Scripture, not simply repeating the songs of ancient Israel. The first American Prayer Book in 1790 rendered the Gloria Patri optional, provided it was said at least at the end of the Psalms Appointed. In the 1979 Book the rubrics indicated the Gloria Patri was to be said once only at the end of the Psalms, which remains the default in the 2019 Book, although a rubric on page 734 permits the Gloria Patri to be said at the end of each Psalm if desired.
In the back of my mind, there are three times of year that stand out as being particularly saturated with significant Saints’ Days: Christmas, mid-November, and late July. I haven’t studied the sanctoral calendar closely to see how accurate these impressions are, but I think it’s worth pointing it out now that we’re in one of those periods of time.
Consider this. Three major feast days are just ahead:
St. Mary Magdalene (22 July)
St. James (25 July)
The Transfiguration (6 August)
Among the Optional Commemorations there are four coming up that this Customary particularly highlights as feasts to be kept:
St. Gregory of Nyssa (19 July)
The Parents of the Virgin Mary (26 July)
Sts. Lazarus, Mary, and Martha of Bethany (29 July)
St. Joseph of Arimathea (1 August)
There are also some classical Saints’ days worth considering:
St. Macrina (18 July)
St. Margaret of Antioch (20 July)
St. Thomas a Kempis (24 July)
And a few more recent folks remembered in our calendar:
William White (17 July)
William Reed Huntington (27 July)
William Wilberforce (30 July)
Huh, maybe I should’ve named this post “Williamtide”, haha.
Let us also consider jotting down a new name into our calendars, remembering another faithful servant who ran his course well:
17 July: J. I. Packer, Priest and Teacher of the Faith, 2020
One of the big concerns among traditionalists when it comes to modern Prayer Book revision and the proliferation of options and substitutions is that our liturgical heritage will get so muddled in “local preferences” that all semblance of Anglican heritage, or even any sense of common prayer, will be lost. Personally, I think that overlooks the vast array of tweaks and changes that many priests and parishes have gotten away with even under the classically-minded 1928 Prayer Book in recent decades – in some cases drastically re-writing the Communion service so it looks more and more like the pre-Vatican-II Roman Mass and no longer actually an Anglican Prayer Book service. But let’s not fight. It’s Weird Rubric Wednesday! So let’s humor those who complain about the 2019 Prayer Book and see just how far we can destroy the Daily Office without actually breaking the rubrics.
Ahead is Wednesday evening, and the parish is getting together for a special ‘Evening Prayer’ worship service. But this is what happens:
The Officiant reads something short from the Bible.
Another, slightly longer, reading from the Bible follows.
Someone comes up front and gives a brief testimony of faith, referring to his or her favorite Bible quote which is found in that previous reading.
A couple more songs are sung.
Now it’s prayer time (starting on BCP 47) – the Kyrie, the Lord’s Prayer, one of the sets of suffrages, a Collect commemorating someone in the calendar that day, and one of the Prayers for Mission (BCP 51).
The congregation then launches into a time of prayer and song lasting as long as the Spirit leads (so, about fifteen minutes).
The Officiant reads Ephesians 3:20-21 (BCP 53) to conclude the service.
If you know the Office pretty well, you can probably discern here what was done. It’s actually not quite as mangled as I expected it to turn out; the “myriads of options” in the 2019 Prayer Book aren’t all-encompassing. So here’s what happened:
The Opening Sentences can be anything “appropriate”.
The Confession may be omitted, once per day.
The Phos Hilaron is optional, and therefore skipped.
The Psalm(s) Appointed can be shortened “according to local circumstance” (BCP 734), so a sung version took its place.
Only one Scripture lesson is permitted (BCP 44). Rubrics don’t seem to allow deviation from the lectionaries, though if you take the option of drawing the Communion readings into the Office then quite a few choices are possible.
A “sermon may be preached after the lessons” (BCP 56).
The Canticles can be replaced by other songs (BCP 45).
The Creed may be omitted, once per day.
The beginning of The Prayers are not optional, and the Collect of the Day is the only explicitly required Collect, but you can choose a black-letter-day commemoration to fulfill that role. The Prayer for Mission is also required.
After that, there is technically free reign to pray and sing (BCP 51) although the rubric does technically indicate only one hymn or anthem.
The final prayers are optional, but the list of three closing sentences is not (BCP 52-53).
Yes, this is satire, I do not recommend this for healthy, proper, regular Anglican worship.
However, there are extraordinary circumstances in which such freedom may actually be advantageous. Say you’re planning an ecumenical prayer service with another church… as the Anglican host you are bound to the authority of the Prayer Book as our rule of worship, but to be a gracious host you want to find room to incorporate elements of worship from your “guest church” also. Perhaps you’re commemorating one of the ecumenical figures in the calendar together, or perhaps it’s Thanksgiving Day or some other holiday – in such cases you can draw Scripture lessons from the Communion Propers instead of the Daily Office Lectionary. Perhaps they have their own prayers or canticles, or just particular translations thereof, that you can substitute in the place of our own. The confession with full introductory exhortation may be a good idea to retain, as it puts forth a fantastic theology of worship, but perhaps circumstances would benefit from side-stepping that instead. The flexibility of when the sermon is placed (BCP 56) also can be helpful in “shaping” the worship service in a manner appropriate to the occasion.
The good news, for those concerned about the integrity of Anglican tradition, is that the simplest by-the-book service of Evening Prayer with the least amount of page-flipping is going to be solidly traditional. It takes more effort to deviate from the standard norm, and that alone is enough to steer most folks in the right direction.
The first and foremost distinction of the role of the Psalms, not only in the Daily Office, nor even in the Prayer Book generally, but in the entire history of Christian worship, is that the Psalms are to be sung or prayed. They are distinct from the rest of the Bible in this regard; they are not provided for in the lectionaries; the Psalms are prayers, not lessons. Indeed, just like the rest of the Scriptures the Psalms are useful for edification and instruction, but the manner in which they do so is not through proclamatory reading but through prayer. As Dietrich Bonhoeffer famously put it, the Psalms are the Prayer Book of the Bible. They are, therefore, naturally, the heart of the Prayer Book. Those who are new to the liturgical tradition often find this one of the most fundamental shifts in their understanding both of the Psalms and of worship.
The Prayer Book pattern of praying the Psalms set out by Archbishop Cranmer since 1549 is a methodical advance, cover to cover, through all 150 Psalms in thirty days. They are divided about as evenly as possible into Morning and Evening groupings for each of those thirty days, though every Psalm except the inordinately long 119th is kept intact. Thus the monthly sequential praying of the Psalms mirrors the annual sequential reading of the Bible, in the course of the Lessons that follow.
Just as different readings of Scripture teach the hearer different things at different times, so too do the various Psalms lead the worshiper through different tones and moods and subjects – and all this regardless of the individual’s condition or circumstance. This is one of the greatest roles of liturgy, calling individuals out of themselves and into a common worship and a common prayer. And if only one portion of the Daily Office could be considered absolutely essential, it would be the praying of the Psalms. From these 150, and the Lord’s Prayer, all Christian worship is extrapolated.
Our Prayer Book offers a sixty-day Psalter as an alternative to the Cranmerian pattern. This is not new; the 1979 Prayer Book’s daily lectionary provides a roughly-seven-week pattern of Psalmody (though omitting a few), and the 1928 Prayer Book’s daily lectionary throughout the year offers highlights of the Psalter ranging from four to seven weeks in length. These alternatives are best offered for the young and the beginner to praying the Psalms.
Yesterday was “Proper 10” – the Sunday between July 10th and 16th. The Collect of the Day (which continues in the Daily Office throughout this week) is drawn from the traditional Prayer Book’s Collect for the 10th Sunday after Trinity. This is the prayer as found in the 1662 Prayer Book:
Let thy merciful ears, O Lord, be open to the prayers of thy humble servants;
and that they may obtain their petitions make them to ask such things as shall please thee; through Jesus Christ our Lord. Amen.
When the modern calendar was adopted for the American 1979 Prayer Book, this collect was one of several that simply disappeared. But in 2016’s Texts for Common Prayer, where the new ACNA Prayer Book was in development, this collect returned, along with almost all of the classical Trinitytide collects, under a simple transition from “Trinity 10” to “Proper 10”. Its wording, however, was significantly changed. Here is the 2016 version:
Hear us, O Lord, when we cry out to you;
and that we might receive what we ask, enable us by your Holy Spirit to ask only what accords with your will;
through Jesus Christ our Lord, who with you and the same Spirit lives and reigns for ever and ever. Amen.
The same three-part structure remains, but the force of each phrase is almost entirely flipped. Instead of “let thy merciful ears be open,” we found “hear us when we cry out to you“, replacing God’s disposition of openness with God’s condescension of hearing, and replacing our humility with our cry. The old prayer sought for us to pray for things that would please God, and the new version sought for us to pray for what accords with [his] will. So it’s kind of the same prayer over all, but it is framed with subtle-but-significant differences.
Apparently this revision didn’t stick. The 2019 Prayer Book instead has this for yesterday’s collect:
Let your merciful ears, O Lord, be open to the prayers of your humble servants;
and, that we may receive what we ask, teach us by your Holy Spirit to ask only those things that are pleasing to you;
through Jesus Christ our Lord, who with you and the same Spirit lives and reigns for ever and ever. Amen.
The key differences between the first two versions have largely been rolled back to the 1662’s wording: let God’s ears be open to his humble servants, let our prayers be pleasing to God.
But three aspects of the 2016 revision have been retained in the 2019 final form.
This collect prays that we may receive what we ask instead of “that they may obtain their petitions. This shift from 3rd person to 1st person is part of the overall preference for congregational involvement in the liturgy. Not that the congregation is invited to pray the Collect of the Day during the Communion service, but the language of prayer on the whole favors “we” over “they”. Our clergymen don’t pray for the people from a separated distance, but pray as a part of God’s people. Plus there is the hope that more lay people will pray the Daily Office, and the language of “we” probably supports that mentality.
The modern versions of this prayer cite the Holy Spirit as the one who enables or teaches us to pray rightly. The classical version simply said make them pray, so this is a theological clarification.
The long ending of the collect has been largely standardized in modern Prayer Books, where many of the classical forms of the collects have shorter endings.
The Collects are an important part of a Prayer Book, and I didn’t watch them very closely, myself, during the formation of Texts for Common Prayer and the 2019 Prayer Book, so little things like that are fun to discover. I hope this “evolution of a collect” is insightful for you, too.
The Daily Office Lectionary in the 2019 Prayer Book starts us in on 1 Samuel this morning. This is the beginning of a long journey through four books with a continuous historical coverage. In fact, the two books of Samuel and the two books of Kings are so closely related that they are known in the Greek Old Testament as the four books of the Kings (or alternatively, 1-4 Kingdoms). This is not commonly known among English-speaking Christians today apart from the Eastern Orthodox, though it was given a shout-out in the 1611 Bible authorized under King James.
Anglican Prayer Book lectionaries historically have walked through these four books in the summertime; the way ours is set up it takes us from July into November (since we’re reading from them in Morning Prayer only, and not Morning & Evening Prayer in parallel like the older daily lectionaries). As time goes on, our lectionary does something that a couple other 20th-century lectionaries have done, and include elements from 1 & 2 Chronicles interspersed with the material from 1 & 2 Kings. This has the downside of interrupting the continual “voice” of the four books of Samuel/Kings, but is arguably balanced with the gain of the several stories unique to the Chronicles.
A large swathe of history is covered in these four books, but, like the earlier book of Joshua, it is subject to a gradual fast-forwarding effect.
1 Samuel deals with the life of the Prophet Samuel (he is born in chapter 1 and dies in chapter 25), and the life and reign of King Saul. In all that’s approximately 80 years of history.
2 Samuel deals with the reign of King David, approximately 40 years.
1 Kings begins with the death of David, and takes us just over 100 years, through the reigns of Solomon and 8 Judean kings and 8 Israelite kings.
2 Kings zips through close to 300 years of history, covering the demise of both the Israelite and Judean kingdoms.
In addition to that accelerating-time-coverage effect, there is also a shift of emphasis in the latter two books away from stories about the kings themselves and toward the lives of certain prophets, especially Elijah and Elisha. Indeed the amount of material dedicated to the succession from Elijah to Elisha, in the beginning of the fourth book (2 Kings 2), is reminiscent of the attention given to the birth of Samuel (1 Sam. 1-2) and the establishment of the reigns of Kings Saul (1 Sam. 8-10), David (2 Sam. 2-5), and Solomon (1 Kings 1-2).
Besides these connections within these four books, there are also major connections to other parts of the Bible. The Song (or prayer) of Hannah, Samuel’s mother (1 Sam. 2) is a prototype for the Song of Mary (or Magnificat) in Luke 1, and the divine provision of Samuel’s birth prefigures the hand of God in the conception also of John the Baptist and of Jesus. King David would go on to become one of the foremost Messianic figures in the Old Testament, forever after cited as an ancestor of the Christ. King Solomon would go on to become a subtle antichrist figure, starting off as a wise and powerful ruler and ending up an apostate tyrant whose annual income would be re-used in the book of Revelation as “the number of the beast” (1 Kings 10:14 & Rev. 13:18). The Prophets, especially Elijah and Elisha, performed many signs and miracles that Jesus would later copy and teach about. The fall of Jerusalem and eventual leniency toward the last king (2 Kings 25:27-30) would set the stage for the later Prophets and the Second Temple Era, a dramatically different phase of Hebrew history that led straight to the events of the Gospel of Jesus Christ.
So although there is much history in these books, one can see that the most fruitful readings of this material is not to be purely historical, but typological or Christological: how do these events and characters point ahead to Christ? How is the Gospel foreshadowed? What do we learn here about the People of God, the Church? We will see the centrality of listening to (and obeying) God’s Word, the hopeless imperfection of man, the deadly dangers of idolatry and faithlessness, and the loving-kindness (or covenant-faithfulness, or heseð) of God.
The Saint Aelfric Customary 