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.
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.
Sermon at St John’s, Fulham for the meeting of the Sodality of Mary, Mother of Priests on 13 February 2020
My dearest friends, Mothers and Fathers. One of the the many things I love about our very own Church Of England is the variety of streams of tradition within it. While I think it best to drink deeply from a single stream. To be formed in one tradition. To know who we are so that we can be fully ourselves with others who are different to us is vitally important.
It is no less vitally important that we drink at other wells and learn from others. To realise that our differences never negate our common humanity, let alone our common baptism.
One of the elements of the evangelical tradition that I have come to love is the preaching of a series of sermons. If you look at well known evangelical parish websites you will find many sermons to listen to and even, sometimes watch.
On many occasions these will be based on individuals in the Old Testament. Nehemiah often comes up – and indeed I have led a number of study sessions on Nehemiah myself, including last October, for the Conference of Leaders of Anglican Religious Communities, our traditional, vowed monastic communities. Nehemiah is a great role model for Christian leadership, especially in a time when institutions seem to be in decline and some rebuilding of the walls is needed.
I imagine, perhaps I am guilty of stereotyping us! But I imagine that we are perhaps not as familiar with the liturgical book New Patterns for Worship, as we might be of certain other official liturgical publications.
Perhaps I am wrong, I hope so, because NPW includes some really excellent material. Not least among these are a series of modules of readings that can be used outside the seasons of the church’s year in place of the official lectionary. I recommend you get to know them and make use of them. Many feature significant individuals from the Old Testament such as Noah.
If you read my blog you will know that for pedagogical, educational reasons, I have become something of a fan of the traditional one year lectionary. I can imagine Sunday worship in which the ante-communion, the liturgy of the Word makes use of one of these series of readings for a first reading, followed by a sermon and then continues with the two short readings of the historic lectionary and on into the Eucharistic rite. In one church where I served we even broke for coffee after the liturgy of the Word so that some people could leave at that point and those who wanted to remained for the rest. It was very effective and worked well.
That is a somewhat long, and homiletically poor, introduction to looking at today’s first reading.
There is no series of readings in NPW on Solomon, which is a shame.
Solomon is best known, of course for being wise. But if that is all we know about him we have a rather weak and uninteresting character. Today’s reading fills that out a bit. We have to be a little careful that there is not some gender bias going on, the wise man led astray by his wives. But the important thing is not who leads who astray, but that Solomon exhibits some considerable foolishness.
Personally I find that quite helpful. We all, yes we do, all of us, do foolish things. We are all, yes all of us, unwise at times, perhaps very often. Tragedy appeals to us because deep down we know that at any point our foolishness might undo our lives.
I am glad to say that I do not have a number of pagan wives leading me astray. But I do know that I do not love the Lord wholeheartedly. I love God very much. Jesus is the centre of my life. But I know that I also am very attached to my nice middle class lifestyle. When I pray “do with me what you will”, when I say multiple times a day in the Lord’s Prayer: “Thy will be done.” I really don’t mean it wholeheartedly …
We Anglo Catholics like to remind ourselves of our glorious past. The slum priests who gave up everything to serve the poor. But when I was a priest in Grangetown in Middlesbrough or Portsea where Fr Dolling had been a priest, or Lewisham. All areas of considerable deprivation (and how proud we can all be of our very own deprivation index!) I lived the same middle class life I could have lived anywhere. Yet in my work as Spiritual Director/Adviser to emerging new communities I meet young evangelicals, Anglicans and others, who give up everything to take their families and children into places of dire poverty, who open up their homes to live with recovering alcoholics, gang members and the generally socially inept. For whom dinner is a simple shared meal with strangers not a dinner party with too much gin and four crystal glasses.
Changing the way we live. The choices we have made and make is tough. But what is conversion if it is not that? In the story we have just heard in the gospel I imagine Jesus smiling when the Syro-Phoenician woman tells him that even the dogs deserve crumbs. He knows she is right. He changes his mind. And that is wisdom indeed.
Solomon, like the rest of us was both wise and foolish.
I am not especially keen n formal dinner parties so it’s easy for me to critique them. I know what my idols are. Thy will be done? I suspect in a month’s time there will be just as many Amazon parcels arriving as there have ever been …
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 firstname.lastname@example.org 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:
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.
We say a lot about what we consider to be important by our worship. In schools worship can be a rehearsal for how the whole day can be. Liturgy as mimesis, a model that can be followed at other times. As Christians we claim to put much store by families. But there are surprisingly few opportunities in the worship of the church to celebrate families. So many of the saints are celibate monks or nuns, or died as or protecting their virginity – all worthy things but not easy role models for the vast majority of people.
Many of us value the feast of the Holy Family. Instituted in 1893 originally within the Octave of Epiphany, with the liturgical reforms of the 1960s it found its home on the Sunday within the Octave of Christmas. The Church of England’s 1990 publication the Promise of His Glory, made good provision for the celebration of the Holy Family but sadly this emphasis didn’t quite make its way into the Common Worship liturgies.
For those of us who will be celebrating the Holy Family on the Sunday after Christmas I have compiled a lectionary for the Office with elements from Promise of His Glory and the usual Common Worship Calendar. This little lectionary also creates a neat division between Morning Prayer and Evening Prayer on the weekdays of the Octave. These days also celebrate the comites Christi, the companions of Christ, St Stephen, St John, the Holy Innocents. To avoid these celebrations taking over the proper celebration of Christmas, the Roman Rite suggests making Morning Prayer, Daytime Prayer and Mass of the saints and Evening Prayer of Christmas. This works very well and this lectionary also does that. I first published this a few years ago and many people expressed appreciation so I put it here again for anyone that wants to use it and hope that it helps you celebrate a holy Octave.