When I first began learning to sing plainsong to English words it was at Holy Trinity, Winchester with Julien Chilcott-Monk, who was Director of Music there at the time. The book he put into my hands was the green Proctor and Frere ‘Manual of Plainsong‘. Generations of Anglo-Catholics were raised on this book. It had numerous editions and it, and other versions of the Coverdale psalms set to the traditional tones were used in churches across the country from the middle of the nineteenth-century onwards.
St Stephen’s House in Oxford recently published their own Office book (which I reviewed here) which contains a version of the Manual of Plainsong in a late edition containing the Revised Psalter, it is very well pointed and a great achievement. It is good to think that those being formed for the priesthood there are doing so using this.
I am enormously grateful to Fr Daniel Trott for providing the version of a pointed text, with chants for each psalm, of the psalms in Common Worship. The CW psalms are intended to be in the tradition of the Coverdale translation. I think they work surprisingly well to the traditional tones. I have always been sceptical of setting contemporary texts to the tones because what ends up happening is that the complex music dominates the words rather than, as should be the case, the music serving the text. Brother Reginald Box’s book Make Music to Our God explains this very well.
However, although I have only had a few days using these psalms I am surprisingly comfortable doing so. See what you think.
Fr Daniel writes “it’s very much according to the principles of the revised and enlarged edition of A Manual of Plainsong (1951), which in my opinion is much superior to the first edition. What I wouldn’t stand by is replacing ‘Alleluia’ with ‘Praise the Lord’ in Lent. I copied that from John Harper’s RSCM Anglican Chant Psalter, but I think the word should just be removed. It would still involve repointing the end of quite a lot of psalms, but in a different way.”
If you use these texts and the pointing please acknowledge Fr Daniel’s work, which is excellent, and please use the normal copyright notice for CW texts:
Several people have asked for an example of a CW Office set to simple plainchant. here it is for Evening Prayer of Trinity 3, 2020. The full text including readings is given here and I will Live-stream singing it on Facebook.
Plainchant is based on eight modes and these chants are in that sense modal and traditional. The exact form of the traditional plainchant psalm tones does not work well with English and rather than serving the text tends to dominate the words and rather butcher natural English rhythm. This doesn’t seem to matter so much with, for example, the Coverdale psalms, where it is not our natural idiom anyway. However, with texts in contemporary English is is very obvious.
After Vatican 2 Roman Catholic monastic and religious communities quickly gave up trying to squeeze English words into the exact pattern of the traditional tomes and adapted the tones into the sort of patterns in these texts given here. They work very well and have a gentle rhythm.
Despite singing the Office daily since I was in my mid-teens I don’t have a very good singing voice and can’t pitch a note without help. I use a tenor recorder to play over the tones and chants. It works for me. It may not be the most beautiful noise but it engages parts of my brain that simply reciting the texts does not. I really recommend that you try singing every Office. The liturgy is song!
For more on the use of chant with English texts see Reginald Box SSF Make Music to Our God. the New English Hymnal contains some chant settings of the psalms in this style of psalm tone, as do most Roman Catholic Hymnals (Celebration Hymnal, Laudate) and books of settings of the psalms for responsorial use.
I am currently using the Authorised Version of the Bible for Office readings. I think mixing ‘traditional’ and contemporary language works well and don’t understand why it is not done more often. Most churches already do it with hymns. The AV txts of the readings are in the booklet above.
Therese of Lisieux chose it all. I have always admired that approach. It might sum up the little Odyssey I have been on in the last couple of years in the praying of the Daily Office. As documented on here (and music compiled or written by me here) I’ve experimented with Common Worship and the Book of Common Prayer, two lectionaries for the latter, but never quite been able to give up The Divine Office, with the Grail Psalms which are so ingrained in me and whose sprung rhythm and sparser language I love.
In the Autumn I shall begin praying daily in Christ Church Cathedral. I am looking forward immensely to having a place and a community for daily prayer. There the Morning Office is Common Worship and Evensong on most days is Book of Common Prayer. Both using the selective CW choice of psalms.
On Holy Saturday this year, having used the BCP for the Office for a few months I felt a yearning for the beautiful second reading from the Office of Readings in The Divine Office, which I know so well. I was tempted, and picked up and returned to my Breviary.
With Christ Church in mind I have tried since then to establish a pattern that would be manageable for my new life as well. Combining Anglican forms for Morning and Evening Prayer with use of The Divine Office for all the other Hours. The simplest way to do this is to use the psalms of Lauds at Terce and the psalms of Vespers at None. This gives coverage of the psalter in the monthly cycle of the Divine Office and works surprisingly well. However, I like to pray Psalm 119 daily at the Little Hours in accord with Anglican and indeed western Catholic tradition (see here and here). Although not the case in lockdown, the reality is likely to be that the Little Hours are the ones I am going to have to miss on occasions, so using the same psalm daily means I don’t miss out on any psalms in the monthly cycle.
Since Holy Week (so on to the third turn or so through the psalter now in June) I have prayed a three Nocturn Vigil / Office of Readings: first Nocturn the psalmody of the Office of Readings and the mid-day hour (omitting the sections of psalm 118/9) – followed by the Scripture Reading in the two-year cycle for the Office of Readings; second Nocturn the psalmody (but not the canticle) of Vespers and the non Scriptural reading. The third Nocturn, psalms (but not the canticle) and antiphons of Lauds, the Gospel reading for the day, followed by a Gospel canticle, the Beatitudes with proper or Common antiphons normally used at the Benedictus, Litany and conclusions. This gives a good shape to to the Vigil climaxing with the day’s gospel which is itself a traditional form of Vigils. It means I get to sing the proper antiphons too. It takes, done in quite leisurely way, just under 45 minutes. The additional material is from Crawley Down and New Skete, some Orthodox patterns creating a more doxological feel.
The booklet for the music and shape at Vigils is here:
For Morning Prayer I am using Common Worship Daily Prayer and the accompanying lectionary but with just one psalm, the highlighted psalm in the lectionary and an Office hymn rather than Opening psalm. At Evening Prayer BCP Evensong with a single psalm. Using AV for the readings at Morning and Evening Prayer, traditional plainsong at EP and modern, modal chants at MP. I attach the CW Psalter arranged in stanzas for singing to modern chants here, along with refrains set by me to simple modal melodies. These, I keep saying, are not really very good at all. But I keep using them and just haven’t found time to do anything else:
On my rest day I pray Divine Office Lauds late Saturday morning after a long lie-in and cooked breakfast, a single daytime Office combining Office of Readings with the Daytime Hour after lunch usually and Vespers at the usual time. Saturday normally ends with a Resurrection Vigil.
I consider The Divine Office and readings of the Daily Eucharistic Lectionary as my ‘core Office’, this provide the monthly repetition of the psalms (the maximum length of time useful to learn texts in my view). The single long Scripture reading with the Patristic commentaries in the two year cycle (see here) provide the ecclesial/patristic way reading of Scripture. I use these three readings for study and lectio. The additional material at the other Offices is a sort of bonus. But if I need to travel (and I am hoping not to very much, having spent the last four years travelling a good deal) I can use the Breviary or Universalis without disruption to my ‘core Office’.
I often read a patristic commentary on the Gospel of the day at Vigils if the reading in the two-year cycle is only vaguely, or not at all, linked to the Scripture reading – probably twice a week. Using Journey To the Fathers, Augustine on the Gospels and Meditations on the Gospels as the source.
All the rest is a wonderful extra, giving full observance of the Canon to say Morning and Evening Prayer and use of the Prayer Book. Using three translations of the psalm texts etc day is interesting. Grail I think stands up very well, as do the Coverdale psalms, the CW psalms are the weakest. Too wordy, quite clumsy construction some times, too obviously trying to be Coverdale-esque but with none of the beauty.
The element I am missing in this pattern from my little Odyssey is the one year lectionary of 1922 and the basis of the one year traditional western Sunday Eucharistic lectionary. I remain convinced that these are preferable to the the three-year and two-year cycles but as a visiting Zoom preacher Sunday by Sunday I am not in a position to determine the lectionary; any more than I will be as Sub-Dean.
Packing my books I have filled two crates with various editions of Anglo-Catholic altar missals dating from the last quarter of the 19th century right up to the present day (the hand -made New English Missal by Fr Rod Cush and Prior Andrew from Alton). It is wonderful to see the hybrid rites of varying degrees of mixing. I think our Anglo-Catholic forebears, who I so often look to for inspiration, would understand the hybrid nature of what I am doing. Anglicanism is itself a wonderful hybrid creature. One of the things I am looking forward to in Oxford is having St Aldate’s across the road and being as happy worshipping and receiving teaching there as at Cathedral Evensong with the superb music of the choir.
“Je choisi tout.”
St Therese de Lisieux
For completeness here is the Ordinary of the Hours for The Divine Office for rest days and for the Little Hours and Compline on all days:
In the form of Mindfulness of Breathing that I was taught thirty or more years ago, and still teach myself, there is a shift in stages between noticing the in-breath and noticing the out-breath. It’s a subtle shift but most people sense a change of energy and perception. I feel the same way about changing my practice of praying the Daily Office. Having used the Divine Office for many years and then Common Worship Daily Prayer I have now moved to the Book of Common Prayer. (Originally described here). The shift is subtle. It is still, after all, just an arrangement for daily praying of Scripture but there is a different energy, the shape is different. I like it. Now I have started singing the Office hymns at the traditional place (before the gospel canticles) the front-loading of lengthy psalmody gives the whole thing a still, contemplative feel. The lack of variety adds to this. Novelty is stimulating, the very opposite of contemplative.
Several readers and friends have asked how I am getting on with my use of the BCP Office (and 1928 lectionary) this liturgical year. The changes since my first version of the booklet will show some of the ways in which I am adjusting to this.
I began using antiphons for the psalms but actually the Office is rich enough without those so I just sing them to plainsong tones without antiphons.
The 1928 lectionary is a joy. Just one OT book across Morning and Evening Prayer makes use of commentaries much more feasible alongside the gospel and other NT reading. The monthly BCP cycle of psalms makes following commentaries through with the psalter so much easier.
This is the second time in my life I have made long term use of the BCP (the other when Mother Victoria and I prayed the Office at St Andrew, Earlsfield). So nothing is unfamiliar. And, of course, a lifetime of cathedral Evensongs.
I am using the Mirfield 1949 Office Book (as rare as hen’s teeth on Abebooks etc) which provides all the Office hymns, responses and Mag and Ben antiphons as well as the lectionary readings set out. This is very helpful. It also includes Compline and the Little Hours. Since I travel so much having all this in one book is very useful.
I am just beginning trying the Office hymns (melodies in the English Hymnal) in the place traditionally assigned them before the gospel canticles which seems less strange than I thought it would. At Compline the hymn after the psalms. The CR book suggests Psalm 51 daily in Lent as the first Canticle at Matins and this works well. I use that with modern four part tones as I often do for the Gospel and other canticles, so traditional plainsong tones always for the psalms, including Venite. This gives the psalmody a different flavour too. Not sure I can describe it but I am not missing the slightly over rhythmic quality of modern psalm tones on all the psalms and canticles.
Four substantial readings is enough in a day so I am using the traditional one-year cycle of readings at Mass daily, repeated on ferias unless there is daily provision (Series 1 lectionary) and alternating the additional OT readings with the Epistle. The repetition is really sustaining and the range of patristic and later commentaries enormously enriching.
People occasionally join me for Morning or Evening Prayer or for Mass, especially at weekends, and this has worked well. I use an NEB lectionary at Mass with a CW Order of Mass (described here), and an RSV Bible for the readings when praying with others. There is a familiarity with the shape and texts that seems to make this very accessible for visitors.
This form of Office is very manageable, accessible and, also, very Anglican. A good place to feel at home in.
It is impossible for me to hear or sing the stunningly simple Peregrine Tone of Gregorian chant without thinking of Holy Trinity church in Winchester. There, as an undergraduate in the mid 1980’s, Julian Chilcott-Monk taught me to sing plainsong from Procter and Frere’s A Manual of Plainsong. The Peregrine, the ‘wandering’ tone is the simplest of all the tones and hauntingly beautiful.
The recovery of Plainsong in Anglican liturgy in the nineteenth century was an essential part of the the Catholic-Revival. Wherever I have introduced some sort of chant liturgy it has brought young adults to church. A ‘Compline Choir’ I ran once sang only the music of Compline week after week ending with drinks in a local pub. Everyone that came was between 20 and 30 years old.
There is a profoundly contemplative quality to chant. It demands our attention to text and music and draws us away from our own mental roundabouts.
Many, like me have spent years collecting books of chant from second-hand bookshops and clergy clearing their libraries at retirement. This is interesting. Often there are so many variations in editions that it is impossible to use multiple copies with a group.
I am, therefore, deeply grateful to St Stephen’s House, the Anglo-Catholic theological college in Oxford for publishing their Office book. It is a great contribution to the much needed new revival of catholic Anglicanism and I hope that it will be well used and much bought. There are still, I am told, plenty of copies left but it was a limited print and there will be no re-print. Please email email@example.com to order.
The Office book was compiled by Fr Kyle McNeil and is a superb piece of work. He deserves much congratulation and thanks. There is a fine foreword by the Bishop of Chichester, Martin Warner, who draws attention to the obligation on the clergy to pray the Office, the value of a physical book which “locates us in the material world of specific things, such as time and place, that are themselves part of the scandalous immediacy of encounter with God.” Bishop Martin continues:
“The book’s location in a stall or similar place of prayer in church calls us daily onto the threshold of sacred space, not only does the journey there witness to a habit of prayer, it also opens up the possibility that we might invite and inspire others to join us in the routine of prayer.”
There is also a fine introduction which places the praying of the Office in the context of the priestly life and gives practical information for the praying of this book. This is fundamentally a ‘Prayer Book Office’ but makes use of the 1963 Revised Psalter which lightly adapts the Prayer Book psalms to accord with better scholarship on the Hebrew text, and intelligibility to the modern reader. It loses none of the beauty. It is assumed that the contemporary liturgical year and calendar of Common Worship is being followed but enriched with some additional material for saints and a few other celebrations.
All psalms and canticles are pointed to be sung to the traditional plainsong/Gregorian tones. A complete collection of Office hymns for Morning and Evening Prayer is also provided each with the traditional Sarum (rather than Roman) form of the plainsong music. For many of us some of these hymn melodies will be too complex to sing either alone or with a small group but it is good to see these ‘authentic’ melodies present and other, simpler melodies in the book could generally, be used in their place.
The texts of antiphons for the Benedictus and Magnificat for the entire liturgical year are also provided and these are pointed for simple tones. The canticles are given in Solemn and Simple tones and the Venite and Gospel Canticles are given in four sets of tones to be used a week at a time over a four-week cycle.
No other reference is made to lectionary provision other than to state:
“The Church of England’s lectionary is highly complex … It should be consulted separately, or an alternative lectionary employed.”
A sentiment with which I wholeheartedly agree. As I have written on this blog recently.
For those wanting to pray a ‘traditional language’ office the provision of Collects in one place is extremely helpful and very usefully enriched by some collects not provided for in any form in Common Worship. Today’s Memoria of Saint John Bosco being a very good example. These are translated into traditional language liturgical English. These are generally well done although a smile of amusement might be needed on occasion. For St John Bosco “young men and maidens” certainly caused me to smile.
Innovations in the book are the provision of a set of Old Testament Canticles for use at Matins in place of the Benedicte which is reserved for Feasts and Solemnities. I am a great fan of the Benedicite with its creation emphasis and the repetition of it and the Te Deum don’t worry me, but I know that this is an issue for many people. However, it does mean that only one setting of Benedicite is given which seems very light. For Evensong a set of New Testament Canticles (as used in the Roman Office) is given in traditional language so that those who pray Compline every day can reserve the NuncDimittis for that. Both of these provisions are very helpful.
The Te Deum is reserved for its traditional Roman / western place, at the end of the Morning Office on Feasts and Solemnities, rather than the Anglican practice between the readings. It is provided in just one setting.
The traditional anthems to the Blessed Virgin Mary are provided in Latin with their Versicles and Responses and collects.
For those using the book outside of Oxford notes are given to adapt the rank of various Oxford specific celebrations.
I have very few criticisms of this book, it is an outstanding piece of work, handsomely produced. I would have liked to see provision for the Circumcision of Christ on January 1st in accord with Anglican and long-standing western custom, rather than an additional feast of Our Lady. It would have been useful to have the Prayer Book Collects in their traditional order and form as an appendix. But these are minor quibbles.
I am especially happy to see provision made for the Interior Life of Our Lord (on January 19th) and The Interior Life of Our Lady (on October 22nd). These are often seen as precursor devotions to the Sacred and Immaculate Hearts but in fact they reflect something rather more about the imitation of Christ and his mother.
These commemorations of the interior lives are important because they emphasise the inner conversion that is at the heart of the Christian life. They also relate to the Sulpician tradition of training priests that has its origins in the French school of spirituality of Bérulle and Fr Olier. His beautiful prayer is an important part of the Manual of the Sodality and is worth praying by any ordained person. I know that it is a prayer much loved by Fr Robin, Principal at St Stephen’s House and many of the fine priests trained there in his time as Principal.
I hope that the SSH Office Book will be much prayed and form a significant part of the seriousness needed for a revival of the catholic stream in the Church of England:
In the early 1990s I wrote my dissertation, while at Chichester Theological College, on the renewal of a ‘People’s Office’. I was particularly interested in what some monastic communities (Jerusalem in Paris and elsewhere), CSWG at Crawley Down and Hove, and New Skete in the United States. Along with many other people I assumed that a really popular form of daily prayer would be about action: incense, lighting of the lamps, processions, movement – short and dramatic. Like many other people I implemented this in both my first two parishes and in other situations since. While people did come neither form has endured beyond my leaving.
I have always been struck by this important quotation from the great liturgist Robert Taft:
In his The Liturgy of the Hours in East and West:
“To its great merit the Anglican communion alone of all Western Christian Churches has preserved, to some extent at least, the daily services of morning prayer and evensong as a living part of parish worship.”
In recent years I have been challenged by colleagues, particularly younger colleagues, making use of the Office in the Book of Common Prayer. The phenomenon of our cathedrals attracting growing numbers to the Office is also an important factor.
It is well over a year now since I last wrote about my own manner of praying the Daily Office which has been in transition for the last couple of years. That most recent post (November 2018) is available here.
Many friends have asked me to produce simple material to sing the Prayer Book Office and I did so here. Thank you to everyone who has responded to that.
Since I was working on that material and it is impossible to spot errors without using it I began doing so on the Monday after the Baptism of the Lord. Together with the 1922 lectionary for the Office which I write about here. So, for the sake of those interested, this is my current pattern. I add the times in only because time is often given as a reason for not being able to say the Office and it is important to see how it fits into a working day. I realise this new pattern is just that and will keep readers informed!:
Prayer Book Matins with the 1922 lectionary, as in the booklet here. Prayer Book cycle of psalms. Office Hymns from English Hymnal. Intercessions following the third Collect, but more intercessions at the Eucharist and Evensong than here for time reasons.
Eucharist as described here. With the one year cycle readings as in the BCP, using Proper and Common readings for saints fairly often, and from a variety of translations over a week.
Prime with martyrology.
I can do all this by 6:30 on a working day. On other days I allow a more leisurely approach and will normally celebrate the Eucharist either after Sext or before Evensong, or when there are guests, on Saturday morning rather later, before breakfast.
At convenient moments at 9-ish, noon-ish and 3-ish and omitted if these don’t happen:
Terce, Sext and None: as in the booklet with reading from Prime and Hours and only the simple V and R in the booklet.
Prayer Book Evensong with the 1922 lectionary.
After dinner: Compline
I prefer to sing Compline as a sort of after dinner prayer rather than later just before bed. My ideal bed time is 9, but work and being sociable take over very often. With a bit of book reading (no phone or iPad) that means I get about 7 to 7.5 hours sleep a night. If I have had a day of heavy driving or a late night I sleep later.
One of the things that was part of my previous thinking about liturgy was the structure and purpose of the Office. Anglican forms of the Office are often criticised for being too didactic, not enough about praise. I wonder if that is too tight a division? Reading Scripture as part of our worship is not just about us learning, it is also about us praising God for his works. It is in itself a form of praise, of relationship. In families we all feel valued and loved when family members tell those endless stories about how we were as children and I love teasing my nephews with accounts and photographs of their childhoods.
In terms of structure I suspect that the only person who ever appreciated the subtlety of the structures of the ‘people’s offices’ that I have designed in the past was me. I don’t think many people really were thinking ‘oh the Magnificat, the climax of the Office!’ The Anglican structures work really well, they have endured, they have a simplicity that anyone can get hold of and understand, feel at home in, and familiar with. All of this contributes to a contemplative spirit to the Office which might actually be more what people need than a strong experience.
The place of intercession after the formal part of the office (the third Collect) in Anglican Offices is also interesting and works really well. People feel very comfortable with it and it is a good way to end the formal, public prayer.
I would be interested to hear from anyone who uses the Prayer Book structure but with modern language texts. I wonder how much the success of the structure is based on the solidity and beauty of the Prayer Book texts?
I travel a good deal and often find myself praying the Office in Cathedrals, churches, vicarages, curates-houses around the country. Common Worship Daily Prayer is excellent in so many ways but it is complicated. Wherever I go and the Prayer Book Office is being prayed there is a familiarity, a lack of announcements that allow people even very unfamiliar with the Office to feel at home.
The language of the Prayer Book is also interesting, I am particularly fascinated by its adoption by the young and those who were not brought up with it. It has a depth and a continuity that strangely make it more accessible than modern language for many people. It also allows people to share in it without yet believing it. Just as at Taizé young people can approach the intense life of the community to the extent that they choose to, so the intensity of the Prayer Book is actually more inclusive not less, than more contemporary language.
For anyone wanting an app with the BCP Office and 1922 lectionary readings see the very good iPray. It would be good if Aimer and Church House Publishing would add the 1922 readings to the otherwise excellent Daily Prayer app
Working as a Spiritual Director is one of the greatest joys of my life. Mainly because I learn and gain so much from it. If I am ever tempted to worry about the future of the church a session with one of the ordinands or newer clergy (some young and some not so young) I see is the antidote. I am constantly challenged, impressed and humbled by the seriousness of faith and commitment my sisters and brothers show.
I am particularly challenged by the lives of evangelical friends inside and beyond the Church of England. Their commitment to mission. The ability to see what is essential – and what is not. The commitment to the poorest. The sacrificial living. The commitment of couples and families. The openness to me with my very different background and tradition. The yearning for contemplative stillness.
I could go on.
One area that I have written about before is the desire to read the bible carefully and frequently. Particularly to read the whole bible each year. there are many such schemes for doing this, some available as apps or in other electronic/virtual ways.
This interests me because it matches my changing thinking on education. Like many teachers educated in the 1980s and earlier and later. Progressive methods, discovery learning, novelty and grabbing the interest of pupils were at the forefront of our methods. Like many others I have more recently come to the view that memory is the basic building block of learning, and indeed of human culture and existence. Therefore repetition, memorisation, learning things by heart, is essential to the educational process and to mission and evangelism.
I am now firmly of the view that the post-Vatican 2 lectionaries for daily prayer and Sunday services adopted both by the Church of England and other churches are part of the problem not the solution.
The lectionaries we are now using demand a three year cycle for Sundays and a two year cycle for weekdays. This is too long period to enable them to become familiar. With many people attending church fortnightly or less on Sundays this is even more a problem now than it was in the rather recent past.
The new lectionaries also cut us off from our spiritual ancestors, from the commentaries and preaching of the centuries and from a sense of belonging.
It is not a surprise to me that among the young committed to liturgical worship there is a ‘return to tradition’ in the use of the Prayer Book lectionary for readings at the Eucharist, and in the one year 1922 lectionary for the daily Office. This matches exactly the desire of non-liturgical younger clergy and others for simplicity in patterns of reading Scripture and frequent use of well know readings for congregational preaching and teaching.
Last year I used the 1662 one year lectionary for the daily Office. I had a couple of periods when I fell back on other patterns while I was travelling, and when praying with others didn’t impose this on anyone, but for most of the year I managed this. Using Common Worship Daily Prayer as the form of the Office and various modern versions of Scripture for the readings.
It was a fascinating experience. Some days it did seem that there was a lot of Scripture and if I missed sections because I was praying with others it was impossible to catch up by adding readings on at the Office – but I could easily read them to myself. When people were staying with me they occasionally commented on the length of readings. Sometime where passages were omitted there seemed to be big gaps. Not having a word-processor Cranmer and his editors generally went for whole chapters.
I liked having much more lectio continua, less interruption from saints’ days. Using the secular calendar rather than the church’s year at times felt odd and this is the main reason I am now recommending the 1922 lectionary.
To use officially approved lectionaries members of the Church of England have three choices at the Office. The CW provision and the 1922, and 1871 provisions.(thank you to Fr Liam Beadle for reminding me that 1871 is still authorised). The CW lectionary is actually a four year cycle. It is relatively complicated, involves many omissions and shortenings and a lot of jumping around Scripture. Where there is lectio continua it is over a 24 hour period, so at Matins, but not across Matins to Evensong.
The 1922 lectionary was adapted slightly to form a 1961 version but this is no longer authorised for use, although it does still appear as an alternative in the ‘Church Union’ Ordo produced by Fr Hunwicke. It re-arranges what had been an attempt at harmonisation of the gospel accounts for parts of the year in 1922 and opts for lectio continua at those times. It is probably an improvement but the harmonisation is interesting.
The original 1922 lectionary is available on the Church of England website here.
For ease of use I have also produced a PDF booklet here:
A big advantage for me is that the first readings from the Old Testament flow from Morning to Evening. This means that for any day commentaries and study is only needed of one OT book, the gospel and the non-gospel reading from the New Testament. I think that is a much more approachable task.
For those who wish there are often copies of lectionaries with the readings in full available second hand. They are sometimes called “Daily Service Book” or “Services of the Church” or simply BCP and lectionary. The Canterbury Press produced a re-print relatively recently.
The 1922 lectionary also preserves many traditional elements of the Christian reading of Scripture. Fr Hunwicke on his blog observes of the 1922 lectionary:
Its ‘Common Worship’ replacement is unbelievably complex and convoluted and, following the Bugnini abandonment of the ‘gesimas’, can make no attempt to start Genesis with Septuagesima. But the 1922/1928/1961 Lectionary … bases itself patristically on what Pope Gregory the Great devised and explained about the meaning of his ‘Gesima’ season. It then uses the ‘lectio continua’ instinct and provides a systematic reading-through of most of the Bible each year (the New Testament, twice a year). This embodies, of course, an aim which the Anglican Patrimony owes to the Reformation period (together with the entire structure of the Anglican Divine Office): the principle that clergy and laity together should “read, mark, learn, and inwardly digest” the Scriptures.
Alongside the use of this lectionary I would firmly recommend the use of the Prayer Book distribution of the psalms over one month (given in very slightly adapted form as an option in Common Worship. Any longer than a month makes it much harder if not impossible to learn the psalms. Reading the psalms in the order in which the final biblical author placed them takes that canonical structure seriously, just as scholarship has moved on from genre criticism to canonical criticism of the Psalter. A longer provision of psalmody also creates a more contemplative approach to the Office, giving time to sink into the psalms and let go of our own thoughts and obsessions. Psalmody needs to be long enough to get us through our own ‘squirming point’. Incidentally using the biblical order on a practical level it makes it far easier to work through commentaries on the book of psalms at the prayer desk where the Office is prayed. I particularly recommend the Reflections on the Psalms produced by Church House Publishing and as an app by Aimer. They are sufficiently short that they can be used for meditation in silences between the psalms at the Office. John Eaton’s commentary on the Psalms is also essential reading.
For Sundays I have written before (in the Church Times in August 2019) on the younger clergy re-introducing the Prayer Book one-year series of readings at the Sunday Eucharist. The Church of England website provide an important document suggesting Old Testament lessons and psalms to accompany the traditional lectionary. I am very concerned about the lack of use of psalmody in most parishes, if it is felt that three readings and a psalm is too much then I would recommend the psalm over the OT reading.
There are many wonderful commentaries and sermons from across the Christian centuries to help the preacher prepare and the pastor to pray. I particularly value Bishop Wand’s three-volumes on the Prayer Book Epistles and Gospels (and indeed Collects), Austin Farrer’s sermons and most beautiful of all the four volume “The Sunday Sermons of the Great Fathers – Patristic Homilies on the Gospels” which take me at least a week to read on each gospel and provide a lifetime’s meditation.
Finally, for many Catholic Anglicans there is a really important (and I would say essential to the health of the catholic stream) desire to celebrate the Eucharist daily. I would recommend returning to the pattern prior to the late 1960s of repeating the Sunday readings on ordinary days but using the readings for the Propers and Common of Saints whenever a saint’s day occurs. This gives ample opportunity for repeating the readings and getting to know both the Sunday and common and proper provision well. Far from finding this boring (I have been doing this for a year now) it is much more deeply enriching than constant variety. To be faithful to the Anglican tradition of four Office readings a day to have two novel readings at Mass in addition, six readings a day is just too much I believe, for anyone to take in. I use a variety of translations over a week, BCP, RSV, NEB and Phillips, all of which are available second hand.
This post really re-hashes material that I have been saying, perhaps somewhat more tentatively, for a while now. I would be interested in hearing from parishes where the one-year cycle is used, either as a recent change or for many years. I would be particularly interested in places where modern language and children’s resources are used to accompany the cycle of readings. I would be very happy to publish here resources for use of these lectionaries. Using these cycles need not be a wholesale archaeological approach to tradition and liturgy but part of a simple, straightforward approach to the reading of Scripture accessible to anyone without a degree in liturgy and based on the best current understanding of how we learn, and how the human brain works.
Writing and talking about liturgy can sometimes seem like re-arranging the deckchairs on the Titanic. Irrelevant to the missional crisis the church faces in the the UK and elsewhere. On the contrary, I have been brought to change my mind about these issues because of my own fundamental drive to mission and evangelism, my lifetime’s work with children and young people and my conversations with those in and beyond Anglicanism who are totally committed to mission in our time and for whom many of the approaches of my own younger days seem rightly obsolete.