Archive for the ‘The Book of Common Prayer (1979)’ Tag

Feast of Massey H. Shepherd, Jr. (February 19)   1 comment

Above:  The Book of Common Prayer (1979)

Photograph by Kenneth Randolph Taylor

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MASSEY HAMILTON SHEPHERD, JR. (MARCH 14, 1913-FEBRUARY 19, 1990)

Episcopal Priest, Ecumenist, and Liturgist

Dean of American Liturgists

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O God, whose son Jesus is the good shepherd of your people:  Grant that when we hear his voice we may know him who calls us each by name, and follow where he leads; who, with you and the Holy Spirit, lives and reigns, one God, for ever and ever.  Amen.

–Massey H. Shepherd, Jr., Contemporary Collect for the Fourth Sunday of Easter; in The Book of Common Prayer (1979), 225

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Massey H. Shepherd, Jr., with his courtly Southern manners, big smile, and love of cats, was an engaging person.  He has come to this, A Great Cloud of Witnesses:  An Ecumenical Calendar of Saints’ Days and Holy Days, via his liturgical work, mainly.

Shepherd helped to revolutionize liturgy in The Episcopal Church, to much praise and condemnation.  He, born in Wilmington, North Carolina, on March 14, 1913, grew up primarily in Columbia, South Carolina.  Our saint eared his B.A. and M.A. at the University of South Carolina.  His Ph.D. (1937) from The University of Chicago followed.  Then our saint matriculated at Berkeley Divinity School, New Haven, Connecticut.  There he became a protégé of William Palmer Ladd (1870-1941), Dean of the seminary and a proponent of liturgical renewal, especially with regard to increasing congregational participation in worship.  As early as 1956, Shepherd advocated having the celebrant face the congregation, not turn his back on it, during the Eucharistic prayers.

Shepherd was an ecclesiastical historian and a liturgist.  The two fields went hand-in-hand, for our saint found influences in ancient liturgies.  (Liturgical renewal was, to a great extent, a process of reviving older, abandoned traditions that predated Reformation-era practices.)  Our saint taught at the Episcopal Theological School, Cambridge, Massachusetts (1940-1954); and the Church Divinity School of the Pacific, Berkeley, California (1954-1981).  He also sat on the denomination’s Standing Liturgical Commission from 1947 to 1976 and served as its Vice-Chairman from 1964 to 1976.

Shepherd had a few goals, which became reality.  In 1946 he helped to found the Associated Parishes for Liturgy and Mission, one purpose of which was to make the Eucharist the central Sunday service in The Episcopal Church.  He also made Baptism a public (never private) rite in The Book of Common Prayer (1979).  Furthermore, our saint wrote The Liturgy of the Lord’s Supper (1967), which began the introduction of modern English into worship in The Episcopal Church.  He, as a member of the Standing Liturgical Commission, had a hand in subsequent trial-use volumes:

  1. Services for Trial Use (1971),
  2. Authorized Services 1973 (1973), and
  3. The Proposed Book of Common Prayer and Other Rites and Ceremonies of the Church (1976).

Shepherd, author of more than 30 books (mostly about liturgies), the General Article about the Post-Apostolic Church in Volume I (1952) of The Interpreter’s Bible, and the commentaries on the Gospel and three Epistles of John in The Interpreter’s One-Volume Commentary on the Bible (1971), had a magnum opus:  The Book of Common Prayer (1979).  He translated the alternative (second) form of absolution (page 448) from Form One of the Reconciliation of a Penitent.  Shepherd wrote:

  1. the Litany of Penitence (pages 267-269) from the Ash Wednesday service,
  2. the postcommunion prayer (page 432) from the marriage ceremony,
  3. an alternative postcommunion prayer (page 457) from Ministration to the Sick,
  4. the postcommunion prayer (pages 482 and 498) from the Burial of the Dead,
  5. the Litany of Thanksgiving (pages 836-837),
  6. the collect for the Third Sunday after the Epiphany (pages 163 and 215),
  7. the collect for the Fourth Sunday of Easter (pages 173 and 225),
  8. the collect for Proper 6 (pages 178 and 230),
  9. the collect for the Feast of the Confession of Saint Peter (pages 187 and 238),
  10. the collect for the Feast of Saint Joseph (pages 188 and 239),
  11. the collect for the Feast of Saint Mark (pages 188 and 240),
  12. the collect for the Feast of Saint Barnabas (pages 189 and 241),
  13. the collect for the Feast of Saints Peter and Paul (pages 190 and 241),
  14. the collect for Holy Cross Day (pages 192 and 244),
  15. the collect for the Feast of Saint Matthew (pages 192-193 and 244),
  16. the collect for the Feast of Saint James of Jerusalem (pages 193 and 245), and
  17. the collect for the Feast of Saints Simon and Jude (pages 194 and 245).

If all that were not enough, Shepherd was also an ecumenist.  He was an observer from the Anglican Communion to the Second Vatican Council (Vatican II).  Our saint, as a member of the worship committee of the Churches of Christ Uniting (COCU, founded as the Consultation on Church Union), wrote much of COCU’s liturgy.  (COCU has become Churches Uniting in Christ.)

Shepherd’s liturgical contribution was great.  It was also controversial. (Bile regarding him is easy to find on the Internet, not that I encourage anyone to read it.)  In the early 1970s, publishing the Lord’s Prayer without archaic pronouns upset many people, for example.  Many members of the Society for the Preservation of the Book of Common Prayer (the Prayer Book Society) have probably never forgiven Shepherd for his work in the revision of The Book of Common Prayer (1928).

C’est la vie.

Shepherd, aged 76 years, died in Sacramento, California, on February 19, 1990.

KENNETH RANDOLPH TAYLOR

SEPTEMBER 24, 2019 COMMON ERA

THE FEAST OF ANNA ELLISON BUTLER ALEXANDER, AFRICAN-AMERICAN EPISCOPAL DEACONESS IN GEORGIA, AND EDUCATOR

THE FEAST OF HENRY HART MILMAN, ANGLICAN DEAN, TRANSLATOR, HISTORIAN, AND HYMN WRITER

THE FEAST OF SAINT JUVENAL OF ALASKA, RUSSIAN ORTHODOX MARTYR IN ALASKA, AND FIRST ORTHODOX MARTYR IN THE AMERICAS, 1796

THE FEAST OF SAINT PETER THE ALEUT, RUSSIAN ORTHODOX MARTYR IN SAN FRANCISCO, 1815

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Holy God, whose majesty surpasses all human definitions and capacity to grasp,

thank you for those (especially Massey H. Shepherd, Jr.)

who have nurtured and encouraged the reverent worship of you.

May their work inspire us to worship you in knowledge, truth, and beauty.

In the Name of the Father, and of the Son, and of the Holy Spirit.  Amen.

1 Chronicles 25:1-8

Psalm 145

Revelation 15:1-4

John 4:19-26

KENNETH RANDOLPH TAYLOR

NOVEMBER 27, 2012 COMMON ERA

THE FEAST OF SAINT JAMES INTERCISUS, ROMAN CATHOLIC MARTYR

THE FEAST OF HENRY SLOANE COFFIN, U.S. PRESBYTERIAN THEOLOGIAN

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Day of Pentecost, Year C   Leave a comment

Above:  Episcopal Church of the Holy Spirit, Cumming, Georgia, Pentecost Sunday, June 12 2011

Image Source = Bill Monk, Episcopal Diocese of Atlanta

The Inclusive Gospel of Jesus

MAY 15, 2016

JUNE 9, 2019

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The Assigned Readings for This Sunday:

Acts 2:1-21 or Genesis 11:1-9

Psalm 104:25-35, 37

Romans 8:14-17 or Acts 2:1-21

John 7:37-39a

The Collect:

Almighty God, on this day you opened the way of eternal life to every race and nation by the promised gift of your Holy Spirit: Shed abroad this gift throughout the world by the preaching of the Gospel, that it may reach to the ends of the earth; through Jesus Christ our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, for ever and ever. Amen.

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Some Related Posts:

A Prayer for Those With Only the Holy Spirit to Intercede for Them:

http://gatheredprayers.wordpress.com/2010/07/17/a-prayer-for-those-with-only-the-holy-spirit-to-intercede-for-them/

Come Down, O Love Divine:

http://gatheredprayers.wordpress.com/2011/08/25/come-down-o-love-divine/

Come, Holy Spirit, Heavenly Dove:

http://gatheredprayers.wordpress.com/2011/07/30/come-holy-spirit-heavenly-dove/

Invocation to the Holy Spirit:

http://gatheredprayers.wordpress.com/2011/07/11/invocation-to-the-holy-spirit/

Holy Spirit, Font of Light:

http://gatheredprayers.wordpress.com/2011/05/30/holy-spirit-font-of-light/

Prayer of Praise and Adoration for the Day of Pentecost:

http://gatheredprayers.wordpress.com/2011/03/04/prayer-of-praise-and-adoration-for-the-day-of-pentecost/

Prayer of Confession for the Day of Pentecost:

http://gatheredprayers.wordpress.com/2011/03/04/prayer-of-confession-for-the-day-of-pentecost/

Prayer of Dedication for the Day of Pentecost:

http://gatheredprayers.wordpress.com/2011/03/04/prayer-of-dedication-for-the-day-of-pentecost/

Like the Murmur of the Dove’s Song:

http://gatheredprayers.wordpress.com/2010/11/01/like-the-murmur-of-the-doves-song/

Spirit of God, Unleashed on Earth:

http://gatheredprayers.wordpress.com/2010/10/22/spirit-of-god-unleashed-on-earth/

Pentecost Prayer of Adoration:

http://gatheredprayers.wordpress.com/2010/07/18/pentecost-prayer-of-adoration/

Pentecost Prayers for Openness to God:

http://gatheredprayers.wordpress.com/2010/07/18/pentecost-prayers-for-openness-to-god/

Pentecost Prayers of Confession:

http://gatheredprayers.wordpress.com/2010/07/18/pentecost-prayers-of-confession/

Come, Holy Spirit, Come!:

http://gatheredprayers.wordpress.com/2012/04/28/come-holy-spirit-come/

Come, Blessed Spirit! Source of Light!:

http://gatheredprayers.wordpress.com/2012/05/08/come-blessed-spirit-source-of-light/

Come to Our Poor Nature’s Night:

http://gatheredprayers.wordpress.com/2012/05/19/come-to-our-poor-natures-night/

Holy Ghost, With Light Divine:

http://gatheredprayers.wordpress.com/2012/05/19/holy-ghost-with-light-divine/

Divine Spirit, Attend Our Prayers:

http://gatheredprayers.wordpress.com/2012/05/19/spirit-divine-attend-our-prayers/

Come, Thou Holy Spirit Bright:

http://gatheredprayers.wordpress.com/2012/05/30/come-thou-holy-spirit-bright/

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The LENTEN AND EASTER DEVOTIONS blog terminates each church year at the Day of Pentecost.  This practice makes sense because Pentecost Sunday is the last day of the Easter season.  There is another reason, however.  Liturgical renewal and restructuring for most of Western Christianity, beginning with the Roman Catholic Church in Advent 1969, has led to the labeling of the subsequent Sundays in Ordinary Time (beginning two weeks after Pentecost Sunday) as “after Pentecost” in lieu of the prior dominant practice, “after Trinity.”  (Disclaimer:  U.S. Methodists used to divide the post-Pentecost and pre-Advent time into two seasons:  Whitsuntude and Kingdomtide, with the latter beginning on the last Sunday in August.  And the Lutheran Service Book and Hymnal (1958) lists Ordinary Time Sundays as both “after Pentecost” and “after Trinity.”)  Trinity Sunday, of course, is the Sunday immediately following the Day of Pentecost.  Anyhow, those who continue to observe Sundays after Trinity are liturgical outliers.  My own denomination, since its 1979 Book of Common Prayer and the process which led up to it, operates on the Sundays after Pentecost pattern.  It is what I have known.  The 1928 Book of Common Prayer is an artifact from which I have never worshiped.  Sundays after Trinity seem quaint to me.

So here we are, on the cusp of changing seasons and Sunday numbering (the Propers through 29 are almost upon us), pondering two opposite and assigned stories.  The Tower of Babel myth tells of linguistic differences causing confusion and thwarting human ambitions.  (We know from anthropology, history, and science that linguistic diversity is much older than the timeframe of the Tower of Babel story.)  The sin in the myth is pride, which God confounds.  Yet linguistic variety cannot confound God’s purposes in Acts 2 because God will not permit it to do so.  The proverbial living water of Jesus, whose glorification in the Gospel of John was his crucifixion–something humiliating and shameful by human standards–would be available regardless of one’s language.

Thus the Church was born.  It is always changing and reforming, adapting to changing circumstances and seeking to look past human prejudices and false preconceptions.  I prefer to include as many people as possible while maintaining liturgical reverence and orthodox (Chalcedonian, etc.) Christology.  I do, in other words have boundaries, but they are too large according to those on my right and too small according to those on my left.  That makes me something of a moderate, I suppose.  ”Left of center” might be more accurate.  Regardless of who is correct, may the church and its constituent parts follow the crucified and resurrected Lord and Savior, who transmuted shame and humiliation into glory, who ate with notorious sinners, whose grace scandalized respectable and respected religious authorities.  Or are we become modern counterparts of the scribes and Pharisees with whom Jesus locked horns?

KENNETH RANDOLPH TAYLOR

JUNE 23, 2012 COMMON ERA

THE FEAST OF SAINT NICETAS OF REMESIANA, ROMAN CATHOLIC BISHOP

THE FEAST OF WIREMU TAMIHANA, MAORI PROPHET AND KINGMAKER

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Feast of St. Peter Julian Eymard (August 2)   2 comments

Above:  Lutheran Eucharistic Adoration

SAINT PETER JULIAN EYMARD (FEBRUARY 4, 1811-AUGUST 1, 1868)

Founder of the Priests of the Blessed Sacrament, the Servants of the Blessed Sacrament, and the Priests’ Eucharistic League, and the Organizer of the Confraternity of the Blessed Sacrament

Growing up in rural United Methodist congregations in southern Georgia, U.S.A., I knew that I was out of place.  One piece of evidence to support this reality was the fact of my piety, centered on the Holy Communion, which the congregations celebrated  quarterly.  So I have high regard for St. Peter Julian Eymard (1811-1868), who encouraged devotion to Jesus in the Holy Eucharist.

The saint, born at La Mure d’Isere, near Grenoble, France, in 1811, was a cutler and the son of a cutler.  (A cutler, by the way, made, repaired, and sold knives and other cutting instruments.)  He entered seminary at Grenoble in 1831.  Ordained a priest four years later, the saint engaged in pastoral work until 1840, when he joined the Marists, becoming (in time) the spiritual director of a school at Belley.  In 1845 he became the Marist provincial at Lyons.

The saint had always been devoted to Jesus in the Holy Eucharist.  In 1856 the Bishop of Paris approved his plan for an order of priests devoted to the perpetual celebration of the Blessed Sacrament; this order was the Priests of the Blessed Sacrament.  Two years later the saint founded the Servants of the Blessed Sacrament, a similar order for nuns.  Pope Pius IX approved the priestly order during the saint’s lifetime; Pope Leo XIII approved the monastic order in 1895.  The saint also founded the Priests’ Eucharistic League and organized the Confraternity of the Blessed Sacrament.

The saint wrote books about his favorite sacrament. One quote I found at a saints website follows:

The Holy Eucharist is the perfect expression of the love of Jesus Christ for man, since it is the quintessence of His life.

I agree.  And I am grateful that the 1979 Book of Common Prayer declares the Holy Eucharist to be the central act of Christian worship and the default service in The Episcopal Church.  Through the 1928 Prayer Book, in contrast, Morning Prayer was the usual ritual.

The saint died at La Mure on August 1, 1868, after a stroke.  Pope John XXIII canonized him in 1962.

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Blessed Lord Jesus Christ,

whom we know in the breaking of the bread and in the drinking of wine,

thank you for the witness and life and your servant

Saint Peter Julian Eymard.

May it inspire us to seek you more often

or to continue to seek you frequently

in the sacrament of his body and blood.  Amen.

Exodus 16:1-16

Psalm 23

Romans 1:1-7

Luke 24:13-35

KENNETH RANDOLPH TAYLOR

JUNE 28, 2012 COMMON ERA

THE FEAST OF SAINTS PLUTARCH, MARCELLA, POTANOMINAENA, AND BASILIDES OF ALEXANDRIA, MARTYRS

THE FEAST OF SAINT IRANAEUS OF LYONS, ROMAN CATHOLIC BISHOP

THE FEAST OF RANDOLPH ROYALL CLAIBORNE, JR., EPISCOPAL BISHOP OF ATLANTA

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Feast of the First Book of Common Prayer, 1549 (May-June)   Leave a comment

Above:  Thomas Cranmer, Archbishop of Canterbury

THE BOOK OF COMMON PRAYER (1549)

Effective on the Day of Pentecost, June 9, 1549, During the Reign of King Edward VI

The Episcopal Church specifies that one observes this feast properly on a weekday after the Day of Pentecost.

The 1549 Book of Common Prayer, which, along with many of its successors, is available at http://justus.anglican.org/resources/bcp/, was mainly the product of Thomas Cranmer, Archbishop of Canterbury and poet extraordinaire.  He translated texts from various sources, ranging from Greek liturgies to German Lutheran rites to the Roman Catholic missal and the Liturgy of the Hours.  Along the way Cranmer quoted the Bible extensively.  Thus it is a common Anglican and Episcopal joke to say that the Bible quotes the Prayer Book.

My first encounter with the Book of Common Prayer was indirect, so indirect in fact that I was not aware of it.  I grew up United Methodist in the era of the 1966 Methodist Hymnal, which is far superior to the 1989 United Methodist Hymnal.  The ritual in the 1966 Hymnal was that of its 1935 and 1905 predecessors, that is, based on the 1662 Book of Common Prayer.   So, when I saw the 1979 Prayer Book and read Holy Eucharist Rite I, I recognized it immediately, down to the Prayer of Humble Access.

Now I an Episcopalian.  As someone told me early this year, I left the church that John Wesley made and joined the church that made John Wesley.  The rhythms of the 1979 Prayer Book have sunk into my synapses and my soul.  I also use A New Zealand Prayer Book (1989), of  The Anglican Church in Aotearoa, New Zealand and Polynesia, which breaks out from parts of tradition creatively and beautifully while standing within the Prayer Book tradition.

I have become a person of the Prayer Book, thankfully.

KENNETH RANDOLPH TAYLOR

AUGUST 24, 2011 COMMON ERA

THE FEAST OF SAINT BARTHOLOMEW, APOSTLE AND MARTYR

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Almighty and everliving God, whose servant Thomas Cranmer, with others, restored the language of the people in the prayers of your Church:  Make us always thankful for this heritage; and help us to pray in the Spirit and with the understanding, that we may worthily magnify your holy Name; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.  Amen.

1 Kings 8:54-61

Psalm 33:1-5, 20-21

Acts 2:38-42

John 4:21-24

Holy Women, Holy Men:  Celebrating the Saints (2010)

“In the Sweet By and By”   2 comments

Above:  The Communion of Saints

(An Image in the Public Domain)

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While growing up in rural United Methodist congregations in southern Georgia, U.S.A., I realized that I did not fit in.  Lacking a proper frame of reference for years, I could not diagnose the issue properly until I became keenly aware of good Episcopal Church liturgy, a la The Book of Common Prayer (1979) and The Hymnal 1982.  I had latent High Church tendencies yet was in a very Low Church setting.

And the music did not help.  Southern Gospel tended to be prominent.  The diction was usually abhorrent, choirs seldom blended, and, in one church, loud and nasal singing was commonplace.  I still have traumatic aural memories.

So I was glad to convert to The Episcopal Church, bow to altars and passing processional crosses, and sing more hymns which sounded good with a proper organ.  From time to time the old hymnody–the one I fled–follows me, even into The Episcopal Church.   If I have advance notice, I can arrange to attend a different service, one without music, perhaps.  My attitude toward certain Low Church Protestant music is reflexively negative.

Much of the problem of Southern Gospel, I am convinced, is the way in which most or many people who sing it sing it.  Often the songs are too fast and inappropriately happy.  Even the sad songs sound happy sometimes.  Consider, for example, “In the Sweet By and By,” which is about the afterlife in Heaven.  Here are the words:

1.  There’s a land that is fairer than day,

And by faith we can see it afar;

For the Father waits over the way,

To prepare us a dwelling-place there.

Chorus:

In the sweet by and by,

We shall meet on that beautiful shore;

In the sweet by and by,

We shall meet on that beautiful shore.

2.  We shall sing on that beautiful shore

The melodious songs of the blest,

And our spirits shall sorrow no more,

Nor a sigh for the blessing of rest.

Repeat the Chorus

3.  To our bountiful Father above,

We will offer our tribute of praise,

For the glorious gift of His love,

And the blessings that hallow our days.

Repeat the Chorus

The lyrics reflect a sense of longing, as if one misses departed friends and loved ones yet anticipates reuniting with them after one’s own death.  Thus the hymn contains both grief and hope.  Yet I have almost always heard this sung as if it is all happiness.

This most recent Memorial Day morning, I heard part of Performance Today on my local public radio station.  The program that day was a concert by Cantus, a men’s choral ensemble.  Their concert included a slow and a cappella version of “In the Sweet By and By.”  It was simultaneously mournful and hopeful.  It was hauntingly beautiful.  The diction was flawless.  And I could hear the sparse harmonies and the interplay among the voice parts.  This was what I wished I had heard while growing up.

I wonder what other hymns and songs I might like if only I could hear them performed properly.

KENNETH RANDOLPH TAYLOR

AUGUST 23, 2011 COMMON ERA

THE FEAST OF SAINT ROSE OF LIMA, ROMAN CATHOLIC MYSTIC

http://blogatheologica.wordpress.com/2012/04/18/in-the-sweet-by-and-by/

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