Will the new translation cause Mass confusion?
The Catholic Bishops of Conference of the Philippines will implement the new English translation of the Mass starting Advent 2012. This will give enough time for the bishops to familiarize their flocks on the new translation. A catechetical guide has been published authored by liturgist Fr Anscar Chupungco to help priests familiarize their congregations.
The new translation has been in the works since 2000 when Pope John Paul II ordered a new translation that corrects errors in the 1973 translation. The 1973 translation was a "sense" translation while the new one is a more literal translation from the Latin. The US Catholic Bishops conference has published sample texts here.
The new translation is more faithful to the original Latin. For example in the words of consecration it uses the word "Chalice" instead of "Cup" which the 1973 translation uses and which all editions and versions of the Book of Common Prayer use. The 1549 BCP translates "calix" as "cuppe". This is more faithful since the meaning of "cup" has changed since 1549. While "calix" literally translates to "cup", the nuance has changed since when Archbishop of Canterbury Thomas Cranmer translated the Latin of the Mass into English. "Cup" now is so banal and we can expect to get one at Starbucks or any coffee shop!
Nonetheless the new English translation is in contemporary English. The Roman Catholic Church never had a public English Mass liturgy in what Anglicans still call as "Traditional Language". The closest Anglophone Roman Catholics ever had were the English translations in their Latin Roman Missals. The left pane of each page (often beautifully illustrated) had the Latin said at Mass and the right pane had the English in traditional usage. These pre Vatican II Missals often used a traditional language similar to what Anglicans used. The English used is quite close to equivalent BCP texts. But Vatican II reforms did away with all of these. Traditional English almost disappeared from the Anglophone Roman Catholic's mindset. This made Anglophone Roman Catholicism culturally poorer.
Anglicans on the other hand struggled with the issue of Traditional and Contemporary English that use of either is an option in the liturgy. The contemporary use as much as possible tries to be faithful to the traditional one.
Filipino bishops are worried that since for over 40 years, Filipino Catholics have been used to the 1973 translations, a quick shift to the new translation may confuse. But this can be overcome by effective catechism. I hope parish priests are up to the challenge. But some traditionalists are much concerned that Fr Chupungco is the author of the prescribed catechism. They note that Fr Chupungco is liturgically trendy!
The proof of the pudding is if people will respond to "The Lord be with you" with "And with your spirit" which is faithful to the Latin and was first translated into this form by Cranmer in 1549.
The Ordinariate liturgy
Father Aidan Nichols' essay on the Ordinariate liturgy continues here. Fr Nichols gives a historical survey which is required reading for those into Liturgy. What is interesting is that he writes that the Ordinariate liturgy has taken much from really Anglican sources
"There were no comparable difficulties attached to the other texts in the proposed English book: the daily Offices of Mattins and Evensong (to which, following the example of the 1928 proposed Prayer Book, an Office of Compline and a Day Hour were added; the Litany; the Lectionary (for the Office as well as for the Mass), and rites for marriage and funerals – though the inclusion in the latter of explicit prayer for the departed (and not simply for the bereaved) was strengthened by the addition of the Sarum rites for the commendation of the dead person which followed on the Requiem Mass. The calendar proposed was the current seasonal calendar of the Church of England, itself of Sarum origin, together with the cycle of festivals as found in the 1970 General Calendar of the Roman rite, and a number of English or British commemorations, in excess of those in the National Calendar for England and Wales (though not necessarily exceeding the total number if saints in the local calendars of English and Welsh [and Scottish] dioceses were to be added together). There was one unusual feature of the Office of Mattins. Following contemporary Church of England precedent, the second reading at Mattins could be drawn from post-biblical sources. In the context of the Latin church, the Roman rite Office of Readings is an obvious source for these, but the book drafted for the English Ordinariate contains an alternative cycle for Sundays and feasts taken from insular sources. A number of these are taken from patristic writers (Bede, Aldhelm), mediaeval sources (John of Ford, Mother Julian, Nicholas Love), and English Catholic martyrs (Fisher, More, Campion), but the larger number derive from the Anglican patrimony (the Caroline divines and their Restoration successors, the Tractarians with particular reference to Newman, and a selection of later Anglo-Catholic writers). It is, as it were, a testimony to what might have been had the English Reformation proceeded on Catholic lines, as did the Catholic Reformation in much of Continental Europe. No Baptismal liturgy or liturgy for Confirmation has been provided, on the twofold ground that Anglicanism has not produced a version of such a liturgy which has endeared itself to its faithful, and also that there is something especially fitting about the use in an Ordinariate of the rites of the Roman liturgy for Christian initiation, as a sign of belonging to the wider Latin church (and thus to the Catholic Church as a whole). The same congruence might well be ascribed to the use of the Ordination rites of the mainstream Latin church."
The question is whether the Mass books of other Ordinariates will be similar to the English one. What happens to the American Anglican Use? We have to keep posted on these developments.
A blog promoting Anglican history, culture and spirituality in the Catholic tradition and in communion with Rome.
Showing posts with label Book of Common Prayer. Show all posts
Showing posts with label Book of Common Prayer. Show all posts
Monday, July 4, 2011
Tuesday, June 28, 2011
Talks on Anglicans and the Catholic Church at UP
Please keep posted on a series of talks on the ecumenical developments between Anglicans and Roman Catholics at the University of the Philippines. Coming soon!
And at the end of each talk will be a service of Evensong!
And at the end of each talk will be a service of Evensong!
Thursday, June 9, 2011
What the Pope did to the BCP, TEC parish swims the Tiber and the Photoshop argument
What the Pope did to the BCP
Dr William Oddie has written something that makes for interesting reading at the Catholic Herald. Dr Oddie writes that the Pope has made the Book of Common Prayer (BCP) (well much of it) into a Catholic liturgy! This was something no one would have thought possible as late as 30 years ago.
Evensong is now sung at Roman Catholic places of worship in England, the United States, Canada and Australia, and soon, the Philippines. We prayed this office at the University of the Philippines. What was considered quite Protestant is now wedded with a traditional Roman Catholic devotion, the Benediction. Evensong is now the Ordinariate's evening office . Dr Oddie sums up what I have consistently reminded my Anglican/Episcopal friends. Anglicans will restore to the Roman Catholic Church what has been lost or forgotten.
Reformation historian Diarmid MacCulloch was more blunt. He was quoted saying that "The Anglican Communion preserved much of what the post Vatican II Catholic Church threw out"
And here writes Dr Oddie "these Anglican converts are bringing with them derives from Catholic sources that we have lost or at least temporarily mislaid"
Well that is what it really is. The BCP is as everyone knows was influenced by older Catholic liturgies such as the Sarum Use and the reforms of the Roman Breviary by Cardinal Quiñones of Spain. While Archbishop Thomas Cranmer made sure that the denial of Catholic belief in the Mass was explicit, this was placed in a liturgical setting that resembled the Mass, but really wasn't. And only the theologically astute among the churchgoers could detect the difference. Thus the Anglican Eucharist could be celebrated with Tridentine panoply, or even in the most Protestant way of celebrating the valid Catholic mass called the Novus Ordo, which the present Pope calls the "Ordinary Form". While the former may impress 21st century Tridentine traddies, the latter does give them apoplexy!
Thus this are Anglican treasures being shared to the Catholics. I wonder if the Catholics will appreciate these?
This we will have to see. In the meantime I was shocked to hear from a Filipino cradle Catholic that he thought the Evening Prayer we were saying was a Protestant invention!
Episcopal Parish swims the Tiber
St Luke's Episcopal Parish near Washington DC in Blandensburg, Maryland has decided to join the Catholic Church. The parish becomes the second Episcopal parish after Mt Calvary Parish in Baltimore to join the Catholic Church after Anglicanorum coetibus was published. St Luke's is now under the pastoral care of the Archbishop of Washington Cardinal Wuerl. The parish was under the Episcopal Bishop of Washington John Chane who graciously supported (with the Catholic Archbishop of Washington), the parish discernment process. The parish will continue to worship in their church building, which will be leased to them by the Episcopal diocese with an option to purchase.
Both St Luke's and Mt Calvary will be Ordinariate bound and they will undergo a formation program before formally being received in the Church.
Why women cannot be priests: An image processing analogy!
Both the Catholic and Evangelical wings of the Anglican Communion are against the ordination of women as priests since it has no Scriptural basis and is not in accordance with the ancient tradition of the undivided Church.
Women's ordination is a very divisive issue in the Anglican Communion. However a majority of provinces allow it, with some provinces providing "alternative episcopal oversight" to parishes who don't agree with it.
The consecration of women bishops (which naturally follows if women become priests) has ignited more discord in the Church of England and threatens an irreparable Anglican split if no arrangements are made to protect the conscience of people who can't accept this.
Catholics and the Orthodox hold on to the "alter Christus" argument why women can't be priests. They believe that the Christ who sacrificed himself for us was a man, therefore the priest who offers the same sacrifice on the altar should be a man. The Evangelicals hold on to the "headship of the family" argument which says that the head of a natural order such as the family is a man and by extension, the church should be headed by a man.
Nonetheless I received an email from an Anglican who tends to accept the Catholic argument. He says that since the priest images Christ at the altar, a woman simply can't do. Then he gives the Photoshop argument. If we image process a man, and we expect him to look or do things like a man, then we don't do much to the image. But if we image process a woman and we expect him to look or do things like a man, then we have to tweak the image!
And no wonder why some people are never comfortable with the sight of a woman priest or bishop. She in those vestments made for men, will look male!
Dr William Oddie has written something that makes for interesting reading at the Catholic Herald. Dr Oddie writes that the Pope has made the Book of Common Prayer (BCP) (well much of it) into a Catholic liturgy! This was something no one would have thought possible as late as 30 years ago.
Evensong is now sung at Roman Catholic places of worship in England, the United States, Canada and Australia, and soon, the Philippines. We prayed this office at the University of the Philippines. What was considered quite Protestant is now wedded with a traditional Roman Catholic devotion, the Benediction. Evensong is now the Ordinariate's evening office . Dr Oddie sums up what I have consistently reminded my Anglican/Episcopal friends. Anglicans will restore to the Roman Catholic Church what has been lost or forgotten.
Reformation historian Diarmid MacCulloch was more blunt. He was quoted saying that "The Anglican Communion preserved much of what the post Vatican II Catholic Church threw out"
And here writes Dr Oddie "these Anglican converts are bringing with them derives from Catholic sources that we have lost or at least temporarily mislaid"
Well that is what it really is. The BCP is as everyone knows was influenced by older Catholic liturgies such as the Sarum Use and the reforms of the Roman Breviary by Cardinal Quiñones of Spain. While Archbishop Thomas Cranmer made sure that the denial of Catholic belief in the Mass was explicit, this was placed in a liturgical setting that resembled the Mass, but really wasn't. And only the theologically astute among the churchgoers could detect the difference. Thus the Anglican Eucharist could be celebrated with Tridentine panoply, or even in the most Protestant way of celebrating the valid Catholic mass called the Novus Ordo, which the present Pope calls the "Ordinary Form". While the former may impress 21st century Tridentine traddies, the latter does give them apoplexy!
Thus this are Anglican treasures being shared to the Catholics. I wonder if the Catholics will appreciate these?
This we will have to see. In the meantime I was shocked to hear from a Filipino cradle Catholic that he thought the Evening Prayer we were saying was a Protestant invention!
Episcopal Parish swims the Tiber
St Luke's Episcopal Parish near Washington DC in Blandensburg, Maryland has decided to join the Catholic Church. The parish becomes the second Episcopal parish after Mt Calvary Parish in Baltimore to join the Catholic Church after Anglicanorum coetibus was published. St Luke's is now under the pastoral care of the Archbishop of Washington Cardinal Wuerl. The parish was under the Episcopal Bishop of Washington John Chane who graciously supported (with the Catholic Archbishop of Washington), the parish discernment process. The parish will continue to worship in their church building, which will be leased to them by the Episcopal diocese with an option to purchase.
Both St Luke's and Mt Calvary will be Ordinariate bound and they will undergo a formation program before formally being received in the Church.
Why women cannot be priests: An image processing analogy!
Both the Catholic and Evangelical wings of the Anglican Communion are against the ordination of women as priests since it has no Scriptural basis and is not in accordance with the ancient tradition of the undivided Church.
Women's ordination is a very divisive issue in the Anglican Communion. However a majority of provinces allow it, with some provinces providing "alternative episcopal oversight" to parishes who don't agree with it.
The consecration of women bishops (which naturally follows if women become priests) has ignited more discord in the Church of England and threatens an irreparable Anglican split if no arrangements are made to protect the conscience of people who can't accept this.
Catholics and the Orthodox hold on to the "alter Christus" argument why women can't be priests. They believe that the Christ who sacrificed himself for us was a man, therefore the priest who offers the same sacrifice on the altar should be a man. The Evangelicals hold on to the "headship of the family" argument which says that the head of a natural order such as the family is a man and by extension, the church should be headed by a man.
Nonetheless I received an email from an Anglican who tends to accept the Catholic argument. He says that since the priest images Christ at the altar, a woman simply can't do. Then he gives the Photoshop argument. If we image process a man, and we expect him to look or do things like a man, then we don't do much to the image. But if we image process a woman and we expect him to look or do things like a man, then we have to tweak the image!
And no wonder why some people are never comfortable with the sight of a woman priest or bishop. She in those vestments made for men, will look male!
Thursday, June 2, 2011
Anglicans and Divorce
As the Philippine House of Representatives begins to tackle a divorce bill (which I think is a political ploy in indecent haste, definitely even more divisive than reproductive health) after the much of the debates on the RH bill, it is now time to look into what has been the historical position of Anglicanism on divorce. Dr William Tighe gives a splendid historical review in the Anglo Catholic blog.
The Church of England is in the popular perception viewed as founded on divorce. However that is not entirely correct, for Henry VIII sought an annulment from his marriage to Catherine of Aragon. During those times, it was only the Pope who can grant that as a dispensation. However we are viewing the issue with 21st century eyes. In the Medieval period and through the Reformation, any formal break up of a marriage was considered divorce. The legal niceties were just debated by the Doctors of law and theology in the Universities!
Henry got his annulment from a complacent Archbishop of Canterbury, Thomas Cranmer in 1533 and thus was able to marry Anne Boleyn. But he could only have this union legally recognized if he outlawed all appeals to Rome. Thus he made himself "Supreme Head of the Church in England" in 1536 and was excommunicated. The Church of England was separated from Rome.
The Continental Reformers agreed that divorce may be granted under certain circumstances and the parties may remarry (during this time it meant only remarry in church!) However Henry's Church of England remained resolute in disallowing divorce and remarriage (which included what we know as annulment). Thus the Church of England is the church which has the strictest discipline about divorce and remarriage. In contrast the Presbyterian Church of Scotland recognized divorce in the sense we know it now. The Anglican Church says "no, never" unless one of the spouses has passed away. The Anglican Church would not admit a divorced person to communion. In contrast a divorced Roman Catholic may be admitted to communion if he/she has not remarried.
This has been the stand of the Anglican Church and throughout the history of the British Monarchy, this has been THE BIG issue above anything else. in 1936 Edward VIII wanted to marry the woman he loved, Mrs Wallis Simpson, but Mrs Simpson is a divorced woman. The government advised the King that he cannot marry Mrs Simpson because the Church of England does not allow the remarriage of a divorced person and so he gave his famous abdication speech. And for that he and Wallis Simpson became history's most famous icon of romance.
Much later on 9 April 2009 Charles Prince of Wales (who was divorced from Princess Diana but with her death he could be remarried in church) married Camilla Parker-Bowles in a civil ceremony. He was barred from marrying in Church of England rites since Mrs Parker-Bowles was a divorced person. The Queen did not attend the ceremony due to her position as Supreme Governor of the Church of England. She however attended Charles and Camilla's Anglican blessing service in Windsor Castle.
And this state of affairs is likely to mean that when Charles ascends the Throne, Camilla will be legally queen, but it is likely she will be known as the Princess Consort rather than queen consort. And this is because of the Church of England's discipline on marriage.
The wedding of Charles firstborn son, William and Kate Middleton last April 29 is a wedding where it was rude to talk about divorce. The young couple were much in love and were single when they tied the knot. But the sermon of the Bishop of London focused on the indissolubility of marriage. And so did the wedding liturgy.
Even if the Church of England has largely kept its traditional discipline, England's civil law has allowed divorce and remarriage, the Church's recent practice has been found wanting. You can read Dr Tighe's review on what has happened in the Anglican Communion here. This leaves the Roman Catholic Church as the only major Christian body to disallow divorce and remarriage.
But as the Philippines considers civil divorce we are reminded about what the Gospel of St Matthew says
"It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:
The Church of England is in the popular perception viewed as founded on divorce. However that is not entirely correct, for Henry VIII sought an annulment from his marriage to Catherine of Aragon. During those times, it was only the Pope who can grant that as a dispensation. However we are viewing the issue with 21st century eyes. In the Medieval period and through the Reformation, any formal break up of a marriage was considered divorce. The legal niceties were just debated by the Doctors of law and theology in the Universities!
Henry got his annulment from a complacent Archbishop of Canterbury, Thomas Cranmer in 1533 and thus was able to marry Anne Boleyn. But he could only have this union legally recognized if he outlawed all appeals to Rome. Thus he made himself "Supreme Head of the Church in England" in 1536 and was excommunicated. The Church of England was separated from Rome.
The Continental Reformers agreed that divorce may be granted under certain circumstances and the parties may remarry (during this time it meant only remarry in church!) However Henry's Church of England remained resolute in disallowing divorce and remarriage (which included what we know as annulment). Thus the Church of England is the church which has the strictest discipline about divorce and remarriage. In contrast the Presbyterian Church of Scotland recognized divorce in the sense we know it now. The Anglican Church says "no, never" unless one of the spouses has passed away. The Anglican Church would not admit a divorced person to communion. In contrast a divorced Roman Catholic may be admitted to communion if he/she has not remarried.
This has been the stand of the Anglican Church and throughout the history of the British Monarchy, this has been THE BIG issue above anything else. in 1936 Edward VIII wanted to marry the woman he loved, Mrs Wallis Simpson, but Mrs Simpson is a divorced woman. The government advised the King that he cannot marry Mrs Simpson because the Church of England does not allow the remarriage of a divorced person and so he gave his famous abdication speech. And for that he and Wallis Simpson became history's most famous icon of romance.
Much later on 9 April 2009 Charles Prince of Wales (who was divorced from Princess Diana but with her death he could be remarried in church) married Camilla Parker-Bowles in a civil ceremony. He was barred from marrying in Church of England rites since Mrs Parker-Bowles was a divorced person. The Queen did not attend the ceremony due to her position as Supreme Governor of the Church of England. She however attended Charles and Camilla's Anglican blessing service in Windsor Castle.
And this state of affairs is likely to mean that when Charles ascends the Throne, Camilla will be legally queen, but it is likely she will be known as the Princess Consort rather than queen consort. And this is because of the Church of England's discipline on marriage.
The wedding of Charles firstborn son, William and Kate Middleton last April 29 is a wedding where it was rude to talk about divorce. The young couple were much in love and were single when they tied the knot. But the sermon of the Bishop of London focused on the indissolubility of marriage. And so did the wedding liturgy.
Even if the Church of England has largely kept its traditional discipline, England's civil law has allowed divorce and remarriage, the Church's recent practice has been found wanting. You can read Dr Tighe's review on what has happened in the Anglican Communion here. This leaves the Roman Catholic Church as the only major Christian body to disallow divorce and remarriage.
But as the Philippines considers civil divorce we are reminded about what the Gospel of St Matthew says
"It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:
But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery."
And in St Mark, we are reminded why the Jews allowed divorce because "of the hardness of our hearts"
Sunday, April 24, 2011
The Harrowing of Hell
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| The Resurrection of Jesus and the Harrowing of Hell |
The English Abbot Aelfric of Eynsham (955-1010) used the term "harrowing of hell"in his homilies. Since then a rich tradition has developed about the concept even as it was taught by the early Church fathers. The Eastern Church believes that Jesus snatched Adam and Eve, now forgiven and brought them to Paradise once more. The icon above shows risen Jesus Christ snatching Adam and Eve from the tomb. This is what the Eastern Church understands about the Resurrection. It is the real snatching of us sinners from Death! The Roman Catholic Church understands this in a slightly different way as said in the Catechism. Christ released the just who preceded him from death and perpetual exclusion from heaven. Many Protestants believe that in Jesus descending to Hell, he broke Satan's power forever.
As for my earlier question about what "hell" means, the meaning has changed in the last 1000 years. The word came from the Norse "hel" which means underneath. Now it means a place for the damned. But whatever the meaning is, Jesus Christ the Risen Lord has triumphed over hell and death.
The pre-Reformation English Church celebrated the "harrowing of hell" in many mystery plays and in the iconography of parish churches. Even the Rood Screen may have a picture of what this means and that is very close to the understanding of the Eastern Church. Sadly the Reformation almost did away with these and in the resulting Calvinist inspired iconoclasm, many representations were lost.
Nonetheless, the 1928 Book of Common Prayer collect for Easter Even or Holy Saturday echoes what the ancient tradition from the East means. In the collect it is prayed that in order to be saved we have to be buried with Him, pass through the grave and the gate of death and rise in our glorious ressurrection, because Jesus rose from the dead!
This understanding is now largely lost to us. We live in a secular world where hell is no longer real since we have lost the meaning of what sin is. And the hells we have made by our works (wars, environmental destruction, injustice, corruption, abortion, disrespect for human life and dignity etc have numbed us. Now will the Risen Jesus snatch as from all of these? How can our Christian faith harrow these hells and release us? The Anglican tradition is a gentle reminder of what is really at stake for our souls. The English Church before and after the Reformation and through the Catholic revival has nurtured many mystics who have dwelt on this reality. The Ordinariates in one sense will restore this understanding to the Roman Catholic Church, as the Eastern Church restores it to the West.
The message of Easter is that Jesus has risen from the dead, destroyed sin and death and shows us the way to eternal life. So death where is thy sting?
A blessed Easter to our readers!
Saturday, April 23, 2011
Easter Even
The Collect (1928 American Book of Common Prayer)
Grant, O Lord, that as we are baptized in to the death of thy blessed Son, oir saviour Jesus Christ, so by continual mortifying our corrupt affections we may be buried with him; and that through the grace, and gate of death, we may pass to our joyful resurrection; for his merits, who died, and was buried, and rose again for us, the same thy Son Jesus Christ our Lord. Amen.
The Collect (Book of Common Prayer of the Episcopal Church in the Philippines and the Book of Divine Worship, Anglican Use of the Roman Rite)
O God, Creator of heaven and earth: Grant that, as the crucified body of your dear Son was laid in the tomb and rested on this holy Sabbath, so we may await with him the coming of the third day, and rise with him to newness of life; who now lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
The Collect from the Old Roman Missal
O God, Who dost illumine this most holy night by the glory of the Lord's Resurrection, preserve in the new children of Thy family the spirit of adoption which Thou has given; that. renewed in body and mind, they may render to Thee a pure service. Through the same thy Son Jesus Christ our Lord. Amen.
The Exsultet
Rejoice now, heavenly hosts and choirs of angels,
and let your trumpets shout Salvation
for the victory of our mighty King.
Rejoice and sing now, all the round earth,
bright with a glorious splendor,
for darkness has been vanquished by our eternal King.
Rejoice and be glad now, Mother Church,
and let your holy courts, in radiant light,
resound with the praises of thy people.
[All you who stand near this marvelous and holy flame,
pray with me to God the Almighty
for the grace to sing the worthy praise of this great light;
through Jesus Christ his Son our Lord,
who liveth and reigneth with him,
in the unity of the Holy Spirit,
one God, for ever and ever.] Amen.
Deacon: The Lord be with you.
People: And with thy spirit.
Deacon: Let us give thanks unto our Lord God.
People: It is right to give him thanks and praise.
The Deacon continues:
It is truly right and good, always and everywhere, with our
whole heart and mind and voice, to praise you, the invisible,
almighty, and eternal God, and your only-begotten Son, Jesus
Christ our Lord; for he is the true Paschal Lamb, who at the
feast of the Passover paid for us the debt of Adam’s sin, and by
his blood delivered thy faithful people.
This is the night, when you brought our fathers, the children of
Israel, out of bondage in Egypt, and led them through the Red
Sea on dry land.
This is the night, when all who believe in Christ are delivered
from the gloom of sin, and are restored to grace and holiness of
life.
This is the night, when Christ broke the bonds of death and
hell, and rose victorious from the grave.
[How wonderful and beyond our knowing, O God, is your
mercy and loving-kindness to us, that to redeem a slave, you
gave a Son.
How holy is this night, when wickedness is put to flight, and sin
is washed away. It restores innocence to the fallen, and joy to
those who mourn. It casts out pride and hatred, and brings
peace and concord.
How blessed is this night, when earth and heaven are joined and
man is reconciled to God.]
Holy Father, accept our evening sacrifice, the offering of this
candle in your honor. May it shine continually to drive away all
darkness. May Christ, the Morning Star who knoweth no
setting, find it ever burning—he that giveth his light to all
creation, and who lives and reigns for ever and ever. Amen.
Grant, O Lord, that as we are baptized in to the death of thy blessed Son, oir saviour Jesus Christ, so by continual mortifying our corrupt affections we may be buried with him; and that through the grace, and gate of death, we may pass to our joyful resurrection; for his merits, who died, and was buried, and rose again for us, the same thy Son Jesus Christ our Lord. Amen.
The Collect (Book of Common Prayer of the Episcopal Church in the Philippines and the Book of Divine Worship, Anglican Use of the Roman Rite)
O God, Creator of heaven and earth: Grant that, as the crucified body of your dear Son was laid in the tomb and rested on this holy Sabbath, so we may await with him the coming of the third day, and rise with him to newness of life; who now lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
The Collect from the Old Roman Missal
O God, Who dost illumine this most holy night by the glory of the Lord's Resurrection, preserve in the new children of Thy family the spirit of adoption which Thou has given; that. renewed in body and mind, they may render to Thee a pure service. Through the same thy Son Jesus Christ our Lord. Amen.
The Exsultet
Rejoice now, heavenly hosts and choirs of angels,
and let your trumpets shout Salvation
for the victory of our mighty King.
Rejoice and sing now, all the round earth,
bright with a glorious splendor,
for darkness has been vanquished by our eternal King.
Rejoice and be glad now, Mother Church,
and let your holy courts, in radiant light,
resound with the praises of thy people.
[All you who stand near this marvelous and holy flame,
pray with me to God the Almighty
for the grace to sing the worthy praise of this great light;
through Jesus Christ his Son our Lord,
who liveth and reigneth with him,
in the unity of the Holy Spirit,
one God, for ever and ever.] Amen.
Deacon: The Lord be with you.
People: And with thy spirit.
Deacon: Let us give thanks unto our Lord God.
People: It is right to give him thanks and praise.
The Deacon continues:
It is truly right and good, always and everywhere, with our
whole heart and mind and voice, to praise you, the invisible,
almighty, and eternal God, and your only-begotten Son, Jesus
Christ our Lord; for he is the true Paschal Lamb, who at the
feast of the Passover paid for us the debt of Adam’s sin, and by
his blood delivered thy faithful people.
This is the night, when you brought our fathers, the children of
Israel, out of bondage in Egypt, and led them through the Red
Sea on dry land.
This is the night, when all who believe in Christ are delivered
from the gloom of sin, and are restored to grace and holiness of
life.
This is the night, when Christ broke the bonds of death and
hell, and rose victorious from the grave.
[How wonderful and beyond our knowing, O God, is your
mercy and loving-kindness to us, that to redeem a slave, you
gave a Son.
How holy is this night, when wickedness is put to flight, and sin
is washed away. It restores innocence to the fallen, and joy to
those who mourn. It casts out pride and hatred, and brings
peace and concord.
How blessed is this night, when earth and heaven are joined and
man is reconciled to God.]
Holy Father, accept our evening sacrifice, the offering of this
candle in your honor. May it shine continually to drive away all
darkness. May Christ, the Morning Star who knoweth no
setting, find it ever burning—he that giveth his light to all
creation, and who lives and reigns for ever and ever. Amen.
Monday, March 7, 2011
Ash Wednesday
Now with the loss of Latinity in the Roman Catholic Church in the Philippines, the meaning of Quinquagesima will be met by an unexpressed but polite "duh" among most Catholics. However the last generation of Filipino Catholics to know what that means were your grandparents, who knew what the Latin Mass was all about. During Quinquagesima Sunday, the priest wore violet vestments as the liturgical colour was violet.
In the earliest Catholic tradition, this Sunday marks the beginning of the Lenten fast. In Medieval England, the pious English trooped to the churches to say their confessions to the priest. The English being not that rowdy compared to the Latins, called that Sunday "Shrove Sunday" and the following Tuesday, "Shrove Tuesday", Shrove is a old English word meaning "repent". Now on these days, it was customary to make pancakes and in the USA the day is called "pancake Tuesday". Among the Latins, it is known as "Fat Tuesday" and this is day of the Mardi Gras, which means the same thing! The consumption of animal products is prohibited in Lent and this included pancakes which have eggs!
All these are almost lost to a secular world except perhaps in New Orleans and Rio de Janeiro. In many cities Mardi Gras has taken a "gay" reputation as sort of coming out, when the original idea was to get inside one's conscience, examine it for sins and make a confession!
Fortunately the Anglican Church for the benefit of the whole Catholic Church (which has almost lost its sense of Latin!) has preserved much of the original meanings of these days. The Book of Common Prayer still emphasizes the fasting and penitence aspect. Thus the collect for the day is
ALMIGHTY and everlasting God, who hatest nothing that thou has made, and dost forgive the sins of all those who are penitent; Create and make us new and contrite hearts, that we, worthily lamenting our sins and acknowledging our wretchedness, may obtain of thee, the God of all mercy, perfect remission and forgiveness; through Jesus Christ our Lord. Amen
The 1928 BCP readings and Gospel are identical to that in the old Roman Missal for Ash Wednesday ( Joel 2:12 and St Matthew 7: 16). The collect's meaning is really taken from the Gospels and the Epistle for the day.
The ashes are imposed by the priest as the Sign of the Cross saying the traditional Genesis 3: 19 "Remember man, that thou art dust and into dust shall you return". The Roman Rite reforms give the priest an option taken from St Mark 1:15 "Turn away from sin and believe in the Gospel" In the Philippines, a properly deputized extraordinary minister of Holy Communion ofter administers the ashes. But this is contrary to the old tradition even if the ashes are not a sacrament but a sacramental. The Anglican Church still uses the traditional Genesis verse which is a strong reminder of a man's mortality.
The question is how long must one wear the ashes. While the Gospel of the day suggests that one must wash it after leaving the church, Christ's directive must be taken in its proper context for he was really referring about the hypocritical wearing of signs of devotion. While the Church does not have a rule about it, it is sensible to wear it until it fades away on that Wednesday. This is the only time the Christian is to wear the Sign of the Cross visible to all. People have died for the Sign of the Cross, in ancient Rome and even to this day! The wearing of "dirt" on the head is a minor inconvenience!
As it falls on my birthday, Ash Wednesday is an apt reminder that only God knows the length of my days and I must live these days in charity and service for others.
Also this Ash Wednesday is when our good friend Fr Joe Frary has a date with the surgeon. I will pray for him too.
Monday, January 17, 2011
A prayer for rain
The Anglican Church has always prayed for the seasons of nature for these are vital to our physical existence and well being. This prayer from the American 1928 Book of Common Prayer is most apt for these days.
A Prayer for Rain
"O God, heavenly Father, who by thy Son Jesus Christ hast promised to all those who seek thy kingdom and the righteousness thereof, all things necessary to their bodily sustenance; Send us, we beseech thee, in our necessity such moderate rain and showers, that we may receive the fruits of the earth to our comfort, and to thy honour; through Jesus Christ our Lord. Amen"
A Prayer for Rain
"O God, heavenly Father, who by thy Son Jesus Christ hast promised to all those who seek thy kingdom and the righteousness thereof, all things necessary to their bodily sustenance; Send us, we beseech thee, in our necessity such moderate rain and showers, that we may receive the fruits of the earth to our comfort, and to thy honour; through Jesus Christ our Lord. Amen"
Friday, December 24, 2010
The Nativity of Our Lord Jesus Christ, commonly called Christmas Day
The Collect and Gospels for Christmas Day from the 1928 American Book of Common Prayer
ALMIGHTY God, who hast given us thy only. begotten Son to take our nature upon him, and as at this time to be born of a pure virgin; Grant that we being regenerate, and made thy children by adoption and grace, may daily be renewed by thy Holy Spirit; through the same our Lord Jesus Christ, who liveth and reigneth with thee and the same Spirit ever, one God, world without end. Amen.
The first Gospel for Christmas Day
The Gospel. St. John i. 1.
IN the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the Light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to be come the Sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
And the Second Gospel for Christmas Day
The Gospel. St. Luke ii. 1.
AND it came to pass in those days, that there went out a decree from Cæsar Augustus, that all the world should be taxed. (And this taxing was first made when Cyrenius was governor of Syria.) And all went to be taxed, every one into his own city. And Joseph also went up from Galilee, out of the city of Nazareth, into Judæa, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:) to be taxed with Mary his espoused wife, being great with child. And so it was, that, while they were there, the days were accomplished that she should be de livered. And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn. And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid. And the angel said unto them, Fear not: for, be hold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord. And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger. And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men.The Gospel for a second service in the 1928 BCP in the Roman Missal was proclaimed during the Christmas Eve Mass. The first Gospel of the BCP in the Roman Missal was proclaimed in the third Mass of Christmas Day. In the Roman Missal, the first two masses including the Christmas Eve Mass dealt with the Lucan infancy narratives since there was the Christmas Eve mass and a second Mass at dawn, with the Dawn Mass having St Luke 2, 15-20 "the Adoration of the Shepherds" as the Gospel. The Third Mass during the old days when masses were held at most three times a day, was celebrated much later in the day and thus St John 1:1 was more appropriate.
The Book of Common Prayer "reversed" the original sequence with the the Johannine Gospel read first in the day and the Lucan Gospel narrative read in subsequent services. This reflects on a different focus in Anglicanism.
The Book of Divine Worship (BDW) of the Roman Catholic Church permits the use of the 1928 BCP Christmas collect. It is to be noted that the 1928 BCP has the words "pure virgin" rather than "virgin" since there had always been a view within Anglicanism that Mary's virginity was to be viewed in a metaphorical sense. Anglicans believed that Mary was really a virgin in the physical sense.
The BDW in its Gospel readings for Christmas Day follows the that of the Roman Missal.
The Catholics and Episcopalian/Anglicans of old took very seriously the Virgin Birth and this is part of the Christmas story.
Wednesday, December 1, 2010
Te Deum Laudamus
It is quite rare to hear the Te Deum Laudamus sung in churches in Metro Manila these days. However the singing of the Te Deum figures in the history of the Filipino nation. When the Protestant Dutch ships were defeated by the few Spanish-Filipino galleons in La Naval in Manila Bay in 1646, a solemn Te Deum was sung in the Cathedral and the churches of Intramuros. When news of the martyrdom of Lorenzo Ruiz and companions reached Manila, the Te Deum was sung in the Cathedral. If the Dutch succeeded in conquering the Philippines, there wouldn't have been a Filipino nation. The Te Deum was sung not just for the defeat but for the salvation of the Philippines. The Te Deum is sung in thanksgiving for the consecration of bishops, ordination of priests, the election of the Pontiff, saint's feast days or the consecration of a church. In the Roman Rite's Liturgy of the Hours the Te Deum is sung at the end of the Office of Readings. But in the Roman Church, the Office is mainly recited by the clergy and the religious and has fallen out of use by the laity. However recent Popes beginning with Paul VI have encouraged the laity to say it especially in a parish setting. In the Anglican Communion, the Divine Office remains said by the laity in parish and private devotion. This preserved the monastic character of Anglican prayers.
It was a pleasant surprise to hear the Te Deum sung at Solemn Evensong at St Andrew's Seminary Chapel in Cathedral Heights to cap St Andrew's Day. Unfortunately I got stuck in traffic on the way to Cathedral Heights and I just barely made it to the singing of the Te Deum.
The Te Deum is a Latin Hymn attributed to St Ambrose and is part of the Anglican tradition in Church music and is in the Book of Common Prayer. In the Anglican Church the hymn is sung so often at Morning Prayer or Evensong that many Anglicans know it by heart. In the 19th Century there was a ship that floundered in the Atlantic during a storm and miraculously the passengers and crew were all saved. The Anglicans broke into the singing of the Te Deum but the Roman Catholics were hard pressed to find a hymn they knew. This was unfortunate because the Te Deum is a Catholic hymn!
Part of the things Anglican that can be brought back to the Roman Church is the Te Deum. If this is sung often at Church services then Catholics will have recovered a hymn that best celebrates salvation and deliverance. The Te Deum is another beautiful Roman and Anglican patrimony as they say! The Te Deum YouTube clip in this post is an early Anglican version by Orlando Gibbons.
Saturday, November 27, 2010
Collect for the First Sunday in Advent
"Almighty God, give us grace that we may cast away the works of darkness, and put upon us the armour of light, now in the time of this mortal life, in which thy Son Jesus Christ came to visit us in great humility; that in the last day, when he shall come again in his glorious Majesty, to judge both the quick and the dead, we may rise to the life immortal; through him who liveth and reigneth with thee and the Holy Ghost, now and ever. Amen."
Cranmer's collect exhorts us to cast away the works of darkness and put upon the armour of light. These passages are taken from St Paul's Epistle to the Romans Chapter 13 (which is also the Epistle for the first Sunday in Advent in the Old Mass and the Mass of Pope Paul VI). Advent is really a time for penitence and preparation, not just for Christmas but the Parousia.
The BCP prayers and the readings shows a bit of continuity from the Ancient Liturgies of the Catholic Church, received in the Anglican Church which still is being prayed today.
Saturday, November 6, 2010
The Prayer of Humble Access and the Centurion's prayer
The Prayer of Humble Access is a traditional prayer in the Anglican Eucharistic celebration which was part of the early Books of Common Prayer. It was said after the Canon of the Mass. In later revisions in many Anglican provinces it was moved to after the Paternoster is said but before the Agnus Dei. It is said before the Body and Blood of the Lord is given to the people.
It is analogous to the Roman Rite's Centurion's prayer
"Domine, non sum dignus, ut intres sub tectum meum: sed tantum dic verbo, et sanabitur anima mea"
Which is translated in the English Mass used in the Philippines as
"Lord I am not worthy to receive you, but only say the word and I shall be healed"
This isn't really so accurate. The Eastern Churches (the Orthodox and those Churches in communion with Rome) view the Eucharist as a "medicine of the soul". It is a medicine that first cleanses before the healing comes.
In the new translation authorized for US dioceses it goes like this
"Lord I am not worthy that you should enter under my roof, but only say the word, my soul shall be healed"
Which is quite close to the Latin of the Mass but in my honest opinion still misses out on an earlier understanding closer to that understood by the Early Church.. "Sed tantum dic verbo, et sanabitur anima mea" I translate with my rusty Latin as "Just say the word, and my soul shall be cleansed"
We must receive the gifts of the Altar as spotless as possible!
Nonetheless we should be glad that the new translation captures much of the old understanding a form of which is used in the Anglican Use Mass.
The Prayer of Humble Access in the American Anglican Use Mass follows the words found in the 1928 American Book of Common Prayer.
"We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. We are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord whose property is always to have mercy. Grant us therefore, gracious Lord, so to eat the Flesh of thy dear Son Jesus Christ, and to drink his Blood, that we may evermore dwell in him, and he in us. Amen."
In the Anglican Use, After the Prayer of Humble Access is said by the priest, the Ecce Agnus Dei follows and then the Centurion's Prayer.
The Prayer of Humble Access and the Centurion's Prayer are two of my favourite prayers in the Anglican Eucharist and Roman Mass. The two prayers remind us how so unworthy of us to receive the Lord, now truly present under the appearances of Bread and Wine. The reference to the 'crumbs under thy Table" is from the Gospel story of the Syrophoenician Woman whose daughter was healed. In our politically correct world, it is extremely offensive to call another person "like a dog". But because of our sinful nature, we might as well be even worse than dogs, but Jesus raises us up, even to the extent that we are worthy to receive Him in the Eucharist. And like the Centurion's servant, we shall be cleansed and healed.
It is analogous to the Roman Rite's Centurion's prayer
"Domine, non sum dignus, ut intres sub tectum meum: sed tantum dic verbo, et sanabitur anima mea"
Which is translated in the English Mass used in the Philippines as
"Lord I am not worthy to receive you, but only say the word and I shall be healed"
This isn't really so accurate. The Eastern Churches (the Orthodox and those Churches in communion with Rome) view the Eucharist as a "medicine of the soul". It is a medicine that first cleanses before the healing comes.
In the new translation authorized for US dioceses it goes like this
"Lord I am not worthy that you should enter under my roof, but only say the word, my soul shall be healed"
Which is quite close to the Latin of the Mass but in my honest opinion still misses out on an earlier understanding closer to that understood by the Early Church.. "Sed tantum dic verbo, et sanabitur anima mea" I translate with my rusty Latin as "Just say the word, and my soul shall be cleansed"
We must receive the gifts of the Altar as spotless as possible!
Nonetheless we should be glad that the new translation captures much of the old understanding a form of which is used in the Anglican Use Mass.
The Prayer of Humble Access in the American Anglican Use Mass follows the words found in the 1928 American Book of Common Prayer.
"We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. We are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord whose property is always to have mercy. Grant us therefore, gracious Lord, so to eat the Flesh of thy dear Son Jesus Christ, and to drink his Blood, that we may evermore dwell in him, and he in us. Amen."
In the Anglican Use, After the Prayer of Humble Access is said by the priest, the Ecce Agnus Dei follows and then the Centurion's Prayer.
The Prayer of Humble Access and the Centurion's Prayer are two of my favourite prayers in the Anglican Eucharist and Roman Mass. The two prayers remind us how so unworthy of us to receive the Lord, now truly present under the appearances of Bread and Wine. The reference to the 'crumbs under thy Table" is from the Gospel story of the Syrophoenician Woman whose daughter was healed. In our politically correct world, it is extremely offensive to call another person "like a dog". But because of our sinful nature, we might as well be even worse than dogs, but Jesus raises us up, even to the extent that we are worthy to receive Him in the Eucharist. And like the Centurion's servant, we shall be cleansed and healed.
Sunday, October 31, 2010
Collect for All Saints' Day from the 1928 American Book of Common Prayer
O Almighty God, who has knit together thine elect in one communion and fellowship, in the mystical body of thy Son Christ our Lord; Grant us grace so to follow thy blessed Saints in all virtuous and godly living, that we may come to those unspeakable joys which thou has prepared for those who unfeignedly loved thee; through the same thy Son Jesus Christ our Lord. AMEN.
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