This is a repost from my old blog. I am still working on version with corrections and improvements but this is what is available so far:
NOTE: I will do a separate blog post about my current use which has more material for an Office of Vigils than in this ‘edition’.
Here is the latest set of music I’ve put together for singing the Office, either Common Worship: Daily Prayer or The Divine Office. It is now a pretty complete collection of music enabling the singing of the whole Office on every day of the liturgical year, allowing for, usually, just three antiphons/refrains for specific days to be used morning and evening and four sets of antiphons for Ordinary time weekdays and Sundays. Apart from the Invitatory, Te Deum and a generic tone for the responsories no provision is made for the Office of Readings. A simple set of antiphons is provided for Prayer During the Day, a complete setting of Compline is given (Worth Abbey except the hymns), the English Anthems to the BVM and many office hymns are by Brother Aelred Seton-Shanley Obl. OSB Cam.
The music mainly comes from:
Worth Abbey, Dom Philip Gaisford
Belmont Abbey, Abbot Alan Rees
Laurence Bevénot, in the form provided for the Canonesses Regular of the Holy Sepulchre
With smaller contributions from the Office of the Community of the Servants of the Will of God at Crawley Down, by Fr Colin, and the Society of Saint Francis, by Brother Reginald Box.
There may be other elements I have collected over the years but can’t remember where.
Mostly I have been given permission for strictly private duplication/use so if you want to do more than that please let me know which parts and I will send you contact details.
Many of the CWDP texts are set by me, and, therefore, not as good as the other material! I have set all the short refrains to the psalms from CW but to be honest I think the set in the Mayhew publication Sunday Psalms and edited by Andrew Moore is better, although the texts are not the very short ones in the final version of CWDP. Setting extremely short texts is actually quite difficult, Fr Mark Hartley OCSO of Mount Saint Bernard Abbey produced an excellent set for his community to use as responsorial psalms at Mass. One day – when I retire from full time work – I would like to do more work on this.
There are still more errors than I would like and I hope to do some more work on this in the future but it seems to work.
Do let me know if you use this material and find it helpful and also, of course, if you spot errors/typos/areas for improvement. I am grateful to all those who have proofread this material and particularly Fr Colin CSWG for very helpful comments on earlier editions, I only wish my knowledge and skill with the plainsong modes had made more progress.
In Word format (you will need to install the St Meinrad fonts, which are available for free here): DP 300716
There are likely to be formatting issues if you use the Word format.
“As we move from late antiquity toward the Middle Ages, more complex Latin syntheses of these originally Eastern elements emerge. The simplest of these can be found in Irish monastic sources, which reached their most developed form in the traditions and texts of the Céli Dé or Culdees. While the Apophthegmata include stories of monks heroically reciting all 150 psalms, the Irish texts seem to make this the daily responsibility of every monk, to be completed in “three fifties” along with other texts, such as the Beatitudes (Matt. 5:3–12). One finds Irish liturgical offices in which the three fifties form part of an even larger course of daily psalmody, but more often the recita- tion seems more like an expiatory exercise for the individual monk, to be combined with other ascetic practices such as holding up the hands for long periods, numerous genuflections or prostrations, repeated blows with a scourge, fasting, exposure to harsh weather conditions, and so on. Similar practices are prescribed in some of the Irish penitentials.”31
Jeffery, P. (2020). Psalmody and Prayer in Early Monasticism. In A. Beach & I. Cochelin (Eds.), The Cambridge History of Medieval Monasticism in the Latin West (pp. 112-127). Cambridge: Cambridge University Press.
“A reform movement influential from 750 – 900 required even a secular cleric to recite all the psalms every day”
van Heusen, Nancy. The Place of the Psalms in the Intellectual Culture of the Middle Ages (p60)
Keeping a journal has never been part of my life except on retreat and I now have quite a set of these notebooks recording most of the retreats I have made in my adult life. I usually bring all or some of my previous journals with me. In 1997 I was not far from where I am now in north Wales. Also in a borrowed cottage, on the Llyn Peninsula. RS Thomas and Jim Cotter country. On one day then I wrote in my journal: “150 psalms prayed, 3 hours 55 minutes”.
The psalms are extraordinary. There is never a day when I not only pray a substantial portion of psalmody but also spend a little time reading commentaries or devotional guides or expositions of the psalms. Most importantly the expositions on the psalms of Saint Augustine of Hippo.
The Celtic saints are renowned for their ascetic practices and the recitation of the psalter is often among those quoted. A Facebook request brought fascinating material on the idea of reciting the whole psalter daily. St Benedict refers to this (Chapter 18) in his Rule:
“We read, after all, that our holy Fathers, energetic as they were, did all this in a single day. Let us hope that we, lukewarm as we are, can achieve it in a whole week.”
Beginning a new ministry at Christ Church, Oxford I am drawn to St Frideswide, patron of Oxford whose shrine is in the Cathedral and where, soon I shall be praying daily. The loan of a stunning icon of her for me to bring with me on retreat (see above) has reinforced that sense of connection. She may well be a link to those Celtic saints not just in time but possibly in her own origins.
There is something extreme about the effort to pray the whole psalter in a day that appeals to me. The effort to do something heroic even if only in a minor way. So I had been planning on doing this for a while. I had, in fact decided to divide the psalms across 15 hours starting at 4:30am and reciting a group of psalms beginning at each half hour throughout the day. However, when I read about the Céli Dé and their practice of three-fifties I changed my mind.
The length of the entire psalter is interesting. It is best measured in words rather than verses or psalms. In the Hebrew there are just 30,147 words. In English the BCP/Coverdale psalter has 48, 417 words. Common Worship comes in at 45,375 and my favourite translation of the psalms, the Grail version, at 42,621. I would love to know how many are in the defunct ICEL translation of the late 1990s which deliberately tried a sparser vocabulary to be closer to the Hebrew. But I haven’t been able to find an electronic version (do let me know if you have one). It is a beautiful translation which I use occasionally, although it lacks the lovely rhythmic patterns of the Grail.
Singing is an essential part of prayer for me. So I decided to use the Conception psalm tones which are designed to be sung with stanzas of varying lengths. I had thought about use a setting of the Grail psalter to the traditional plainsong tones but I would need to play those over on my recorder to get them anywhere near right and that would have added time. They are also rather slower to sing than the Conception tones which really draw out the sprung rhythm that the translators deliberately sought.
Beginning the three fifties at 4:30am, 1:30pm and 6:30pm I was surprised that they are remarkably similar in length (14,126; 14,480; and 14,015 words respectively). They also took a remarkably similar length of time to sing, between one hour and fifty and one hour and fifty-five minutes. A lot longer than my younger self; perhaps I hurried then, I certainly must have recited not sung the psalms to have done it in such a time. This time I didn’t hurry but I went at a good pace and there were no pauses or silences. I prayed Mass and Compline but otherwise didn’t pray any other Offices or texts.
Praying the psalms daily I know them well and so I was not expecting the powerful effect that praying them all in one go would have on me. I am particularly taken with a scholarly approach to studying the psalms that takes the canonical form of the psalter seriously. At one time genre criticism concentrated on what category each psalm belongs in (lament, royal etc). More recently reception criticism particularly in the work of Sue Gillingham has looked at their use and reception in different communities and contexts. Canonical criticism takes the work of the final editors very seriously. Why did they place the psalms in this order and in these relationships to one another. Although I knew much of that intellectually, the praying of them all in one day makes those patterns very interesting indeed. Psalm 119 in the final of the fifties both referred back to where I had begun with its wisdom and torah; and feels like an assimilation of the surge of varied experiences, emotions depths and heights described in the preceding psalms. The royal psalms, if anything, diminish by their relationship to the wisdom tradition; it is royalty firmly in its place. The psalms of ascent are truly an ascent; like the last leg of climbing mountain after a long preceding climb. I was tired, my voice was tired. And then the view at the top of the mountain. The wonderful psalms of praise the climax, the big sky moment. These psalms are normally associated with the morning so praying them in the dark increased the disorientation.
Throughout the singing I was struck by Brueggeman’s description of the process of orientation – disorientation- reorientation. Singing the psalms in this unfamiliar way, in an unfamiliar place, at unfamiliar times. At times it felt like I was losing my footing.The experience to which I can most easily compare it is the one occasion when, as a teenager on some outward bounds type week, I went white water rafting (coincidentally also here in Wales on the Wye). It was probably pretty tame really but I remember that sense of being almost out of control; the river carrying me; not being able to stop. And the exhilaration.
Extreme acts of piety do appeal to me. But I am not insane. I am not suggesting that any of us could adopt this as a regular practice. But I would like to think that I might make this an annual practice. Often people say to me that they don’t really know what to do on retreat. Spending one day doing this would be a fascinating process. I hope as exhilarating and spiritually enervating as it has been for me.
It has made me wonder about moving to more frequent recitation of the psalms in my prayer. I have always suggested that a month / four weeks (as in the BCP and in the Roman Divine Office) is the longest appropriate period for praying the psalms. I am now wondering if I could develop a weekly cycle for the whole psalter at Vigils. Many of my friends use the weekly cycle of the Anglican Breviary for their prayers and find it deeply satisfying.
Today, I went to the beach. With mountains around me and the waves crashing in a psalm is the only possible response:
10th July, 2020: This is an old post from my previous blog. I re-post it because it is one of the most popular and one that I regularly refer people to. Often in life we feel the effects of the spiritual conflict between good and evil, we feel and sometimes are, attacked, and we need a prayer for protection. Of course it is always important to recognise that the conflict is as much within us as outside. Our own selfishness and sinfulness attacks us. It is important that we never think of those who attack us as ‘evil’ and ourselves as ‘good’. With the addition of readings this prayer makes a good little liturgy, almost a ‘little Office’. I have used it with both adults and teenagers. It works really well prayed outdoors, especially early in the morning at sunrise; with hot chocolate and marshmallows around a fire at night; or on a stormy day on a mountain-top …
My great grandparents came from the west of Ireland at the end of the nineteenth century and ended up in Chesterfield in Derbyshire. The family story is that they lived, along with many other Irish immigrants, in Brown’s Yard and that great-gran was a laundry woman. Although she was born in England my grandmother considered herself Irish and it was from her I learnt the faith.
My Irish forebears were reversing the journey made by St Patrick. I have always loved the Lorica, St Patrick’s breastplate, in its full version (as found in the English Hymnal). The strong sense of the spiritual combat permeates the whole prayer but also the wonderful, dynamic relationship of the Trinity which is alive and powerful.
The Lorica makes a lovely little liturgy all by itself. The addition of readings – in the booklet below I suggest either Ephesians 6 (the breastplate of righteousness) or Deuteronomy 6 (the Sh’ma) and that lovely verse from Hosea “I will betroth me unto thee for ever” seem to work really well.
I have used this booklet of the Lorica as a morning liturgy on retreat with parishioners and have strong memories of standing in the grounds of Llangasty Retreat House with friends from St Andrew’s, Earlsfield singing it in the morning sun. My other memory of it is on a blustery, rainy day on Dartmoor with a group of pupils from Trinity, singing it with rain blowing into my face and the booklet disintegrating in my hands. It is a bracing outdoor prayer for a stormy day.
Most hymn books omit sections of the Lorica which is a shame. For those of us who live the spiritual conflict on a daily basis (isn’t that everyone?) – it’s a powerful prayer.
From Cyberhymnal: “The lyrics are a translation of a Gaelic poem called “St. Patrick’s Lorica,” or breastplate. (A “lorica” was a mystical garment that was supposed to protect the wearer from danger and illness, and guarantee entry into Heaven.) Cecil Alexander penned these words at the request of H. H. Dickinson, Dean of the Chapel Royal at Dublin Castle. I wrote to her suggesting that she should fill a gap in our Irish Church Hymnal by giving us a metrical version of St. Patrick’s “Lorica” and I sent her a carefully collated copy of the best prose translations of it. Within a week she sent me that exquisitely beautiful as well as faithful version which appears in the appendix to our Church Hymnal. This hymn can be a challenge to sing without seeing the words matched to the notes, but it is a masterpiece nevertheless.”
I bind unto myself today
The strong Name of the Trinity,
By invocation of the same
The Three in One and One in Three.
I bind this today to me forever
By power of faith,
His baptism in Jordan river,
His death on Cross for my salvation;
His bursting from the spicèd tomb,
His riding up the heavenly way,
His coming at the day of doom
I bind unto myself today.
I bind unto myself the power
Of the great love of cherubim;
The sweet ‘Well done’ in judgment hour,
The service of the seraphim,
Confessors’ faith, Apostles’ word,
The Patriarchs’ prayers, the prophets’ scrolls,
All good deeds done unto the Lord
And purity of virgin souls.
I bind unto myself today
The virtues of the star lit heaven,
The glorious sun’s life giving ray,
The whiteness of the moon at even,
The flashing of the lightning free,
The whirling wind’s tempestuous shocks,
The stable earth, the deep salt sea
Around the old eternal rocks.
I bind unto myself today
The power of God to hold and lead,
His eye to watch,
His might to stay,
His ear to hearken to my need.
The wisdom of my God to teach,
His hand to guide,
His shield to ward;
The word of God to give me speech,
His heavenly host to be my guard.
Against the demon snares of sin,
The vice that gives temptation force,
The natural lusts that war within,
The hostile men that mar my course;
Or few or many, far or nigh,
In every place and in all hours,
Against their fierce hostility
I bind to me these holy powers.
Against all Satan’s spells and wiles,
Against false words of heresy,
Against the knowledge that defiles,
Against the heart’s idolatry,
Against the wizard’s evil craft,
Against the death wound and the burning,
The choking wave, the poisoned shaft,
Protect me, Christ, till Thy returning.
Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; And your feet shod with the preparation of the gospel of peace; Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God: Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints.
Hear, O Israel: The LORD our God is one LORD: And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might. And these words, which I command thee this day, shall be in thine heart: And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and on thy gates. Dt. 6: 4-9
Christ be with me,Christ within me,
Christ behind me,
Christ before me,
Christ beside me,
Christ to win me,
Christ to comfort and restore me.
Christ beneath me,
Christ above me,
Christ in quiet,
Christ in danger,
Christ in hearts of all that love me,
Christ in mouth of friend and stranger.
I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving kindness, and in mercies. I will even betroth thee unto me in faithfulness: and thou shalt know the LORD.
I bind unto myself the Name,
The strong Name of the Trinity,
By invocation of the same,
The Three in One and One in Three.
By Whom all nature hath creation,
Eternal Father, Spirit, Word:
Praise to the Lord of my salvation,
Salvation is of Christ the Lord.
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:
Anyone who reads this blog will know how fervently I believe in singing the daily Office. It is a source of joy and sustenance in the spiritual life. It refreshes parts of the soul that recitation cannot reach.
I am often asked about simple music for singing Common Worship Daily Prayer, so this week I am going to publish morning prayer each day with very simple music. You can even watch and listen to me sing it on Facebook at 6:30am each day and the video will remain on my FB page.
Because I sing Vigils earlier in the morning I use the Invitatory / Opening palm at that, so at MP I will use the songs of creation which I have written about before here, and which I think are important in keeping us rooted in creation. They come from the music of Fr André Gouzes, a French Dominican based at the Abbaye de Sylvanes in France. They are used at the Jerusalem Community in Pais where the English translations were made. This is one of only two adaptations I make to CWDP in this Office. The hymns will be by Aelred Seton Shanley Obl.OSB Cam, a British born American hermit who died some years ago. The psalm antiphons are ‘common’ rather than specific to the psalm, the tone for the singing of the psalms incredibly simple ones from Conception Abbey in the US and available to buy from GIA. They need the psalter arranging into stanzas. For the CW psalter in that form see my latest version here:
The tones for the canticles are from St Meinrad Archabbey and the refrains are possibly by me or by Fr Colin CSWG, at the monastery of the Holy Trinity, Crawley Down.
To follow the Office you will need a bible and your copy of CWDP or the app.
There are not many feasts this week and I will politely ignore the saints days so that it is the ferial/ordinary Office every day.
The only other adaptation I make to CWDP is to conclude the short intercessions with the Lord’s Prayer and pray the Collect after that. CWDP suggests the other way around which is an innovation, and not a very helpful one in my view.
I am not a very good singer. I use my tenor recorder to play over the music. You don’t need to sing well. Singing in any way is the important thing.
Let me know what you think and if you have a go at singing Morning Prayer.
And as they dance they shall sing, ‘All my fresh springs are in you.’
Singing is like a fresh spring, I hope it makes you want to ‘dance as David danced’. It does me.
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:
Apologies for not having much time for explanation, here is the current use. A number of Mass settings (all Latin) all but three from the Graduale Romanum, one from Dom Gregory Murray his 1957 People’s Mass, and two simple Latin settings (Mass XIX and Mass XX) from Dom Alan Rees which may be found in the Belmont Abbet An English Gradual, from which the Introit and Pots-Communion chants are taken each day.
CW Eucharistic Prayers A, B, C, D, E, F and G and H are included along with the Canon Romanus (for Solemnities). Extended Prefaces on separate cards. Entire musical settings of CR, B and H.
Music from Gelineau, Crawley Down (CSWG) or Tamié at the Offertory and more more CSWG at the Communion rite.
All prepared for the new Oratory (of St Joseph ready for the move to Oxford, hence OSJ).
UPDATED 22 June: Feedback from faithful viewers/prayers was that there was not enough silence and space this morning (while still wanting to keep to 30 minutes). So, I have removed some elements of the devotions and simplified the chant on the Canticle. See version 2 posted above. This should have cut around 5 minutes of singing out which I will use for silence tomorrow. I suspect of to still needs trimming I will need to reduce the repetitions in each section. Thank you so much for praying with me.
As part of the transition to post-lockdown and open churches, I am moving the daily intercessions I have been offering out of the Eucharist and praying them with the Jesus Prayer. To frame that I am adding a few devotions and some structure. The music and texts for the most part come from the Monastery of the Holy Trinity (Community of the Servants of the Will of God) at Crawley Down. They were inspired by the renewal of monastic life in France after Vatican II and particular in the Francisan hermit tradition so the use of these texts in a way like this has good pedigree.
It is also from Crawley Down and via them from the Orthodox monastery at Tolleshunt Knights, that the public use of the Jesus Prayer comes. I am going to limit myself to 30 minutes and think that with the devotions, no hurry, some silence and the intercessions I can pray three lots of 25 repetitions of the prayer. I normally use this form:
Lord, Jesus Christ, Son of God, take pity on me a sinner.
Occasionally I may use a, shorter, Greek form:
Kyrie Jesou Christe, eleison me.
Kaliistos Ware in his marvellous little booklet on the Jesus Prayer for the CTS suggests we might also use a plural form in communal and intercessory use, so I may try that at times:
Lord Jesus, Christ, Son of God: have mercy on us.
I have tried playing around with my morning schedule to have these a little later but it doesn’t really work for me, so this will be live-streamed each weekday at 5:30am and available afterwards on Face Book. I know that some people value hearing their intercessions prayed aloud (first names only) so that continues. There isn’t much to see and I am experimenting with the camera angle. Again some people like to see who is talking rather than just an icon or candle. I also hope to demonstrate the use of prostrations which I find enormously helpful.
Until churches re-open for public worship or until I move to Oxford, but almost certainly until mid-July, I shall continue to live-stream the Eucharist at 6:30am, but without the intercessions.
I shall be adding to the text above a short reading each day from Scripture which highlights the power of the divine name. This will give me the chance to build up an anthology of those texts.
It has been a wonderful and joyful ministry to bring names for prayer to the Lord each day at the altar and I shall continue to do so in this way. Please keep messaging me with them. It is a privilege, thank you. And please pray for me, a sinner.
My first experience of a Resurrection Vigil was on a Saturday night at a camp site in the Brecon Beacons. I was on a week’s walking holiday along with other young people from parishes belonging to Douai Abbey, I must have been fifteen or sixteen. We had prayed Compline together (and Mass each morning) all week and on Saturday evening sat around the camp fire and sang songs from the Charismatic song book ‘Songs of the Spirit’, read a resurrection narrative, chanted a psalm or two and were sprinkled with water which one of the priests present had blessed. I was entranced. Not least by the marshmallows and hot chocolate that we enjoyed afterwards.
I have never been able to pray Compline on a Saturday night since. It seems totally inadequate as a way of preparing for Sunday.
A year or so later I was at Taizé in France for the first time and was equally entranced by the Saturday evening prayer there, repeating alleluias, the lighting of candles by everyone present. Having stayed up much of the previous night in prayer ‘around the cross’ I was transfixed by this celebration of the Risen Jesus and felt his presence very strongly.
Since those years I have experienced Resurrection vigils with numerous communities, tried various forms of it at home – sometimes in the garden around a fire, or at the dining table – and shared simple liturgies of Resurrection in many parishes and with groups of pilgrims and young people in a variety of contexts.
I have added above a form of Resurrection Vigil that I am currently using in my little Oratory at home. It works for me, you might want to do something else.
The Resurrection is the central fact of the Christian faith, celebrating it, being familiar with the gospel accounts, reflecting on the Patristic commentaries on the Resurrection is a wonderful way to keep this central fact central to our lives. Celebrating a Resurrection Vigil also gives shape to the week, along with memorialising the Crucifixion each Friday and observing fasting and abstinence on Fridays. Doing this has been a blessing to me, I hope this will bless you.
The text is littered with Alleluias, and because it doesn’t seem appropriate in any case, I don’t celebrate this during Lent. I do celebrate it in place of Compline whatever the Solemnity or Feast of Our Lord being celebrated on the Sunday.
I celebrate with an icon of the Resurrection, a candle next to it which I light as I sing the Phos Hilaron, and a small bowl of water which I use as Holy Water for the remainder of the week.
It has been a fascinating experience live-streaming the Eucharist and other liturgies from the little Oratory at home. I am enormously grateful to the faithful who have remained constant companions in prayer, to those who have dipped in and said something warm, to those who have dipped in and have not pointed out the sad state of my singing voice. Most of all I am grateful to those of you who have entrusted to me your loved ones, relatives, friends and others known to you for prayer. To pray for people is at the heart of priestly ministry. Thank you for helping me feel so fulfilled as a priest during this lockdown.
In August we will be moving to Oxford which is going to disrupt things. From September I shall have the enormous privilege of worshipping daily in Christ Church Cathedral. Before either of those events it is possible that the Government will allow public worship in churches.
The bishops’ permission to celebrate the Eucharist with no other person present was a gracious and well received gift for this lockdown only. I will cease live-streaming the Eucharist on Saturday 11th July (the Feast of St Benedict).
Many people have asked me to continue to Livestream something, especially elements of Common Worship Daily Prayer sung to simple modal chant. I would also like to continue the ministry of intercession.
So, from 11th July I am going to Livestream about 25 minutes of Jesus Prayer, with Adoration of the Blessed Sacrament and prostrations, as I have done once or twice already. In between every 25 petitions of the Jesus Prayer I will pray the names of those for whom prayer has been requested. I will begin and end with simple chants (see below). Monday to Friday this will normally be at 6:30am which seems to work for many people. I know that some of those who have asked for prayer like to hear the name prayed out loud and this will allow that.
I will also Live-stream simple services of Morning and Evening Prayer, Compline and on Saturdays a Resurrection Vigil. These may be more intermittent and (apparently random) although I hope to be able to commit to Morning Prayer at 7:00am each day at the end of the Jesus Prayer. Evening Prayer is likely to be at 5:30pm and Compline at 8:30pm, perhaps just Monday to Thursday. Each of these will take about 15 minutes. At Morning and Evening Prayer there will be one psalm or selection from a psalm and one reading from the lectionary. Occasionally I may also Livestream Mid-Day Prayer, also from CWDP.
To follow the liturgy at home Compline is straightforwardly from the booklet below, as also the Resurrection Vigil. Morning and Evening Prayer will need the booklet for the Ordinary of the Office, the booklet for Ordinary Time (Hymn and Benedictus and Magnificat Refrains). But you will be able to follow using CWDP in the book or app. On saints days it may get more complicated but hopefully not too much so.
I will continue to post a request for prayer each afternoon or evening for the next day and, as at present, keep the list going for a fortnight before starting again. Please feel free to add the same names every time.
At some point I will be packing the Oratory up and finding a corner (no doubt surrounded by boxes) to pray in. It will be good to demonstrate that a simple corner is enough for our sacred space and if that happens before 11th July to celebrate Mass more simply.
We are a few weeks into the live-streaming now. I am deeply grateful to those who join me or watch later in the day and am much encouraged by your gratitude. It is nothing other than a privilege to offer intercession at the altar for the many names received.
Regular visitors will see that I have been experimenting with the chant a little, using more traditional plainsong (with English texts) as well as the material from the English Gradual. I have also added in a chanted version of Psalm 42 (43) as a transition from the Liturgy of the Word to the Liturgy of the Sacrament), almost a ‘prayers at the foot of the altar’. The experiment with seasonal insertions to Prayer H didn’t really work, getting the grammar right to lead into “on the nigh he was …’ is too complicated and needed insertions in two different places. With the new chant at the Offertory – using a Gelineau tone which I like to do – may mean that I omit a seasonal chant after the post-communion prayer and just use the Sodality Anthem to Mary, Mother of Priests.
Apart from that the rite, and especially the way in which I have tried to include those watching and unable to receive Communion seems to work. The changes and a couple of typos corrected are in this version of the booklet:
Eucharist: no change except that I trying out using seasonal inserts into Eucharistic Prayer H, based on the Short Prefaces in Common Worship and inserted before the institution narrative.
It has been really good to experiment with live-streaming worship in Holy Week and the Octave of Easter.
During the continuing lockdown I shall live stream the Eucharist at 6:30am BST each day and Compline at 7pm. After the opening verse I will read a poem. I probably won’t choose this until just before the Office but will try and Tweet it when I have done so.
I have been experimenting with the way to livestream through one fixed camera in a very small space. The layout of the Oratory has changed a little and I have tried to include those watching in a meaningful and non-trite way without intruding myself too much, I hope.
Here are the forms I shall be using for the time being:
It is pretty much as before although the introduction I have devised for those watching just didn’t work and I have removed it, as also the post-Communion prayer. I have extended the Prayer over the Gifts to include mention of ‘lockdown’ and extended the intercessions with more material on the pandemic. There is a ‘statement’ (not really a prayer) before receiving communion to include those watching and not receiving communion. I am not sure about it but will give it a go.
In communion with those who cannot receive communion,
with all who watch this Eucharist
and with all the faithful in every time and place, in heaven and on earth:
The bread of heaven in Christ Jesus. Amen.
The cup of life in Christ Jesus. Amen.
The readings are from the Daily Eucharistic Lectionary – I read them in the Jerusalem Bible version mainly because that means I can use the monthly Magnificat booklet which is easier to juggle with everything else on the legilium.
For the Introit and Concluding Chants I am using Abbot Alan Rees’s music published by Belmont Abbey in An English Gradual, it is really good. I will use one chant at each point for a whole week (except on feasts). It is only £7:50. A real ‘must-buy’. Which you can do here). Each refrain is provided with verses from the psalms (Grail psalter),
The responsorial psalmody is by Fr Anthony Ruff OSB (St John’s, Collegeville) Responsorial Psalms for Weekday Mass in the Seasons. They are very simple modal chants and work really well. All the texts are those set in the lectionary but it should be noted that they are the ICEL texts not those in British liturgical books.
I have also added the texts and music from the monastery at Crawley Down (Community of the Servants of the Will of God) to greet and give thanks for the Gospel. It just seems a bit ‘naked’ without something.
I aim to have longer silences after the gospel and after Communion. I have been a bit cautious so far when live-streaming given that many people just ‘dip in’. But now that we are out of the high seasons will go for it.
Again this is pretty straightforward. The English Anthem to the BVM is a version by Aelred Seton Shanley Obl. OSB Cam. an English hermit who lived in the Unites States for many years and died in the mid 1990s. I very much like his material, including Office hymns and these anthems to Our Lady. A few of the hymns have been published here. I am grateful to have been given a copy of the whole Office. The Antiphon on the psalms at Compline is the 8-fold alleluia that was popular when I was a teenager and will make many groan. I don’t know whether it will wear singing every night but thought I would try it.
On Saturdays and Sundays I will sing Compline in Latin.
It is such a joy to have people praying with me even though remotely, I am profoundly grateful for the prayerful support that offers and it is wonderful to be able to pray so many prayer intentions. There is a very real sense of communion and ‘inter-being’. I could not be more grateful.