Evolution and the Faith

I’ve been seeing a lot of links to the remarks that Pope Francis made about the Big Bang theory and Evolution, namely that belief in these in no way comprises the Christian faith. It’s actually rather embarrassing that this is newsworthy. (Indeed, it’s clear that a number of reporters covering it didn’t understand this point—the skepticism in the Washington Post’s coverage shows a fundamental misunderstanding of the catholic position, calling the comments “provocative, seemingly progressive”…)

Quite serendipitously, I was reading Augustine’s Enchiridion this morning after Morning Prayer and chapter 9 jumped out at me. I doubt there is a clearer statement than this confirming the truth of the pope’s words and clarifying the catholic position as handed down by the Fathers. I’ll quote chapter 9 here in its entirety:

CHAP. 9.—WHAT WE ARE TO BELIEVE. IN REGARD TO NATURE IT IS NOT NECESSARY FOR THE CHRISTIAN TO KNOW MORE THAN THAT THE GOODNESS OF THE CREATOR IS THE CAUSE OF ALL THINGS

3. When, then, the question is asked what we are to believe in regard to religion, it is not necessary to probe into the nature of things, as was done by those whom the Greeks call physici; nor need we be in alarm lest the Christian should be ignorant of the force and number of the elements,—the motion, and order, and eclipses of the heavenly bodies; the form of the heavens; the species and the natures of animals, plants, stones, fountains, rivers, mountains; about chronology and distances; the signs of coming storms; and a thousand other things which those philosophers either have found out, or think they have found out. For even these men themselves, endowed though they are with so much genius, burning with zeal, abounding in leisure, tracking some things by the aid of human conjecture, searching into others with the aids of history and experience, have not found out all things; and even their boasted discoveries are oftener mere guesses than certain knowledge. It is enough for the Christian to believe that the only cause of all created things, whether heavenly or earthly, whether visible or invisible, is the goodness of the Creator, the one true God; and that nothing exists but Himself that does not derive its existence from Him; and that He is the Trinity—to wit, the Father, and the Son begotten of the Father, and the Holy Spirit proceeding from the same Father, but one and the same Spirit of Father and Son.

Augustine of Hippo. (1887). The Enchiridion. In P. Schaff (Ed.), J. F. Shaw (Trans.), St. Augustin: On the Holy Trinity, Doctrinal Treatises, Moral Treatises (Vol. 3, pp. 239–240). Buffalo, NY: Christian Literature Company. (Emphasis added)

There you go—Augustine nails it. The key is that God is the Creator of heaven and earth. The hows and whys are immaterial with regard to the Faith.

Posted in Patristics | Leave a comment

Anglican Breviary: Call for Volunteers

The Anglican Breviary Online project is now up and ready for material!

Right now, my focus is on getting in materials contained in lettered section C which contains the texts for the Temporal Cycle. As I get volunteers, I shall assign them a section of pages, roughly a week’s worth, to complete. Once that material is in and they request more, more will be given.

I have a page up that serves as a template: The Feast of the Holy Trinity and the Week After. It currently just contains the material for the Feast of the Holy Trinity—I’m still working on the “and the Week After”… However, there’s enough there to give you a sense of what we’re trying to accomplish and how we’re going to get there.

First, we are going for a “diplomatic transcription.” The term “diplomatic” means that we will be copying the style along with the text. Thus, we will be keeping stylistic features like rubrication, drop capitals, the use of small fonts, and the typographical marks like crosses and accented letters.

Second, we will also be retaining a textual link with the physical text by retaining the page number and column letter by section. Thus, you’ll notice at the very head of the page this: [page C442a]. This identifies that the text under it comes from the left-hand column (“a”, the right-hand column is “b”) of page 442 in section C. In other words, we’re including the page number from the top outside corner and including a column letter. Thus, you’ll find the column break a bit down the page after the Matins invitatory antiphon: [page C442b].

Third, the transcription will capture the exact text of the Anglican Breviary. I haven’t run across any mistakes or typos, but even if mistakes are found they will be preserved as is to ensure complete conformity. (We may put in footnotes if we do find any errors that need to be corrected.)

I had set it up so that users could create logins. However, when I sat down to finish things in my example section last night and put this post up, I discovered that I must have done something wrong in the settings as the site had been greatly over-run by bots and a host of bogus pages had been created by users who shouldn’t have had creation and edit privileges. Thus, I spent the time I’d planned to use finishing up the section, locking down and cleaning up instead. Naturally, I’m a bit wary of opening things up too much at the moment until I have a better handle on the MediaWiki admin functions…

So—if you have a copy of the Anglican Breviary and you would like to help, here’s how we’ll proceed for now:

1. Let me know that you’d like to help by sending me an email at the address over on the side-bar.

2. I’ll send you a note back with a week/set of pages to work on and log that on the Plan of Work page. Let me know how you want to be identified in this time before we get proper user names up and running. If you want to be anonymous, that’s fine—I’ll keep a private list too so I know who’s got what.

3. Transcribe the pages any way you’d like—typing it, scanning it and using OCR, reading it with a voice transcription system, whatever—into a basic text format. Please keep an eye out for the special characters:  † ℟ ℣ â ê î ô û. You can copy and paste them from here into the head of a working document or on a dedicated cut-n-paste sheet for easy insertion. For the star, we’re just using an asterisk (*).

4. Skip any psalms!! My editorial assistants have been entering the psalms over the summer. MediaWiki allows us to drop in sections of text from a template so we’re templating all of the psalms so that they will be completely uniform. Thus, if you come to a psalm in your transcribing—say, Psalm 72, simply type in {{Psalm 72}} and let it go at that. If there’s a column or page break in the psalm, just insert it after your psalm marking.

5. Send me the text once you’ve got the page range done, and my editorial assistants and I will take the basic text, apply the formatting, and put it online.

Once I’m confident that the user permissions are set up properly, I’ll open it up so that text can be put directly into pages by authorized users. Also at that point, I’ll ask for help from users with code experience who would like to help apply stylistic features.

This is a big effort, but I truly believe that it’s worth doing! If you can donate your time, I would greatly appreciate the help. If you can help provide financial support, that is gratefully accepted too—use the PayPal link here and designate it for the Anglican Breviary and you’ll be added to the Benefactors page.

Posted in Anglican, Breviary | Tagged | 2 Comments

Daily Prayer for All Seasons, Again

I’ve been pretty heads-down on the GCW material and other, non-liturgical, projects since coming back from Toronto. In preparation for the SCLM’s meeting in New Hampshire next week, one of our instructions was to bring our copy of “Daily Prayer for All Seasons” (henceforth DPfAS). So, I picked it up again this morning and looked through it.

I’ve done that a few times now—I keep hoping that I have been looking at it while in a bad mood, and that if I get a fresh perspective on it, I’ll learn to like it better. No such luck.

I was not involved in DPfAS’s creation at all; it was completed before I was appointed to the SCLM. Part of me is sad about this. I wish I could have had a role in working with it and shaping it. But more of me is not sad. I’d rather have had no input into the process than to have had limited or disregarded input and yet still have my name attached to it. (That feels very harsh as I type it—and yet, that’s where I am right now.)

What makes me feel this way? Well, like I said, I’ve got a lot of balls in the air right now and this will not be a fully thought-out explication. (That may well come in its own time!) I cannot say I’ve given it a thorough evaluation, but I have looked through it on a number of occasions. Here are a few key points that have consistently come up as I have glanced through it.

1. It claims a continuity with the Tradition that it manifestly does not possess.

In the introductory material, the work makes reference to the tradition of “praying the hours” and “praying at set times” (p. VIII). It then makes reference to Benedictine monasticism: “For the inner structure, each set of seasonal prayers falls into eight ‘hours,’ which follows the pattern of Benedictine monks, who divided the day into a cycle of eight intervals, called ‘hours,’ that effected a rhythm between work (labora) and prayer (ora). . . . Each hour has a name, which also dates back to Christian monastic history and which we printed in italics after the hour’s “work” name [more on that in a moment...], for example, Praise (Lauds)” (p. IX).

Alright—what are we to make of this? I see this implying a connection between the eight monastic hours and the hours that will be found in the book. Indeed, the work moves beyond implication when it actually borrows the names of the hours in the text itself. But—the hours presented here have no connection with the traditional hours in their structure, their intent, or their content.

Structure: In a standard Benedictine configuration, Matins was the first office. This was the long Office that contained the main Scripture readings, sermons, homilies and the sung responsaries that broke these readings up. It was the monastic wake-up call and the start of the day. It ended the Great Silence that began at the end of Compline in it’s beginning citation of Ps 51: “O Lord, open our lips/And our mouth shall proclaim your praise…” Then you have Lauds that was a mid-sized office structurally balanced with Vespers so that the chief sunrise and sunset offices were consonant with one another. Prime immediately followed and balances with Compline (although not as directly as Lauds and Vespers); then Terce, Sext, and None were the mid-day little hours, identical in structure with one another.

DPfAS begins with Lauds. It’s a short office, one of the shortest in the book, and is structurally identical with Vigils, the last office of the day. (Classically, the names “Vigils” and “Matins” were used for the same office.) Then, the versions of Terce, Sext, None, and Compline are structurally identical with one another, but are mid-sized offices formed by adding more material to the pattern laid down in Lauds/Vigils. Lastly, Prime and Vespers are balanced together as the longest offices by adding still more.

In short, the way that the hours relate to one another has nothing whatsoever to do with the classical pattern of Benedictine monasticism to which the book’s introductory material refers.

Intent: The system of hours inherited and passed on by the Benedictines had a system of intentions built into it. As liturgical scholar Laszlo Dobszay writes:

The Lauds and Vespers was the regular morning and evening prayer of the church; it was also the continuation of the Old Testament prayer hours, furtheremore: of a basic religious institution of the mankind. The Vigils (Matins) was originally the time of occasional long prayers and meditation, connected to the feasts and the memorial days of the martyrs. The Terce, Sext and None was short stops during the daily activity, and also commemoration to three moments of the history of salvation. The function of the Prime and Complet was something to organize the daily c[o]urse of communities, to bless the start and close of the working day. (from here)

The notion of work and prayer (ora et labora) that grounds the Benedictine system is the idea that prayer (chiefly the psalms) and manual labor are complimentary with the additional notion that once one has internalized the prayer, than the work too can become an act of prayer as the psalms are continually recited and ruminated upon as one works. The mid-day hours in particular were brief moments of recollection—a monk could stop his work, go through these short (usually memorized) offices, then get on to it having been spiritually reoriented and having been explicitly reminded of some psalmic material to ponder as he labored. Confession in particular happens at Prime and Compline: the beginning of the work day (note that the liturgical day had already started hours before with Matins) and the end of the complete day, just before sleep.

In DPfAS, the hours that feel the most like the quick, “redirectional” hours vis. the classical Terce-Sext-None are assigned to Lauds and Vigils. The mid-day hours are now longer instructional things, and Confession happens at Prime and Vespers. But the chief thing about intent in the new system is that there are specific themes given to each office. Invoking the principle of ora et labora, DPfAS uses terminological sleight of hand to suggest that there is particular “work” that ought to be done at each hour. But this intent has little to do with the classical pattern, and when it does it is a cause for concern—the office with the work/intention of “Praise” (Lauds) is the most meager office offered!

Content: The heart of the Benedictine Offices is the psalms. Period. End of story. The ceaseless recitation of the psalter is the crucible of monasticism. The character of psalm-shaped prayer is absent from DPfAS.

How this work can claim to be in continuity with the hours of Benedictine prayer given the omission of any kind of discipline of psalmody is beyond me.

2. The character of the DPfAS feels disjunctive from the character of the Book of Common Prayer.

The BCP is a product of a Reformation-minded Church that was, nevertheless, strongly formed by the traditional cycles of prayer. The ’79 BCP remains in continuity with this formative heritage despite complicating matters by the inclusion of the “4th century agenda.” The ’79 Offices retain the fundamental grounding of the psalms.

DPfAS feels different. The use of prompts and leading questions, among other things, gives a very different feel to the liturgies. There is a certain amorphous quality that may be intended to offer room for meditative freedom lacking in the prayer book.

If one were to praying Morning and Evening Prayer from the prayer book, then use the DPfAS hours for the other hours, there would be a striking difference between the BCP offices and the DPfAS offices. Whatever it is, DPfAS lacks a certain complementary character. Its hours are not of a piece with those in the prayer book.

There’s more to be said here; it relates to what DPfAS is trying to do and be vs. what the prayer book is trying to do and be. I do get that they’re not trying to do/be the same thing. And, yet, I perceive a fundamental discontinuity between the two to be teased out at greater length some other time.

3. The tone of the prayers is didactic. 

To my ear, prayers have certain tones to them. I’ve never tried to categorize these or make a systematic study of them—perhaps I should one day! The prayers of DPfAS strike me on the whole as what I characterize as rather “didactic.” There’s an intrinsic self-awareness where the prayer knows that one of its functions is to make you aware that you need to think more about the big-ness of God.

Having said that, let me back up and say a few things to provide context for this label.

First, prayer is first, last, and always speech to God. Whenever it loses that character, something about it has profoundly failed.

Second, God doesn’t need our verbal prayer; thus, our verbal prayer has an inherently formative quality. We say certain things for a reason knowing that the words matter to and for us rather than God. Our praying shapes us.

Third, our recognition and awareness of the formational aspect of prayer must be considered carefully in the compositional act. That is, knowing that prayer forms people and communities, prayer must yet in spite of that be first and foremost speech to God lest it lose the fundamental character of prayer. To my mind, prayer that is too aware of its own role in this regard can crosses a fundamental line where it ceases to be speech to God and becomes an exercise in consciousness-raising or becomes merely didactic. I recall some Presbyterian pastoral prayers that I’ve heard that felt more like a second run at the sermon than the assembled community’s prayer!

Fourth, I don’t have an issue with expansive language for God in prayer. After all, I pray the psalms!  There is all kinds of expansive and non-gendered language for and about God tucked away in there. I do have an issue with it when it 1) it feels overly contrived or overly didactic (see above) or 2) when it is offered as replacement language. That is, expansive language offers us deeper ways of looking at God by expanding us beyond the traditional metaphors. We are offered new metaphors that help us round out our notion of God. The path of catholic orthodoxy recognizes the wisdom of both the cataphatic and apophatic traditions. We can say “God is Father” and recognize that we are borrowing a metaphor. At the same token we can equally affirm “God is not ‘Father'” because no metaphor of human language is capable of containing and conveying the true nature of God to humanity. Good expansive language helps us to not get trapped in certain metaphorical boxes. But when expansiveness starts becoming impressed with its own openness, it heads back into didactic territory…

I do know that I saw some regular prayer book prayers in it as I flipped through, so not all of the prayers are of this character—but many of the new compositions do feel this way to me.

Ok—I’ve spent way more time on this than I intended to. I’m still pondering.

One good thing that I do see in it, though, is that it makes more of Mary than most Episcopal resources, if only a tentative step. We could do with more Mary. Indeed, I think there’s a Roman Catholic Captivity of the Blessed Virgin that we in the Episcopal Church are well positioned to speak against. I don’t know that DPfAS does this, but even including the Blessed Virgin at a few points is a step in the right direction.

Posted in Anglican, Daily Office, Spirituality | Tagged | 8 Comments

Collecting

M and I got home without incident from the Society of Catholic Priests conference in Toronto. As always, it was a great experience! We reconnected with old friends, met people we’d only known online, and made new friends. My talk was well received. Usually I post them here—I won’t this time because I don’t actually have the substance of it. Fr. David Cobb and I presented on the new revision of the St. Augustine’s Prayer Book. I talked a bit about the historical background of devotional books for the laity (also used by clergy) and went through the psalters, books of hours, primers, and later devotionals to provide some context for the SAPB. I decided to work from bullet points rather than a manuscript ; hence the lack of material to post here.

I’m desperately trying to get work on ‘Great Cloud of Witnesses’ (GCW) done before the SCLM meets in person to finalize our Blue Book submissions for General Convention. I’m pulling together the efforts of various members of the committee and giving it a final once-over. As I do so, I find more tweaking to do…

Look—it’s pretty clear. If you trouble to turn to page 357 of your ’79 BCP you’ll see a section of the Eucharist entitled “The Collect of the Day.” Under that is a rubric: “The Celebrant says the Collect.” (This is also exactly what appears on p. 325 in the Rite I Eucharist.) Ergo, whatever prayer is inserted there ought to be a Collect. A Collect is a particular kind of prayer. While the Prayer Book itself doesn’t give a definition, it certainly gives us enough examples so that we ought to be able to recognize one when we see it!

So many of the prayers in HWHM being reworked into material for GCW simply aren’t collects! I’ve written sufficiently on the topic of definition to not bore you with it here, but at least the notion bears frequent repeating. The blame, if blame there even needs to be, belongs at the feet of the 1980 revision of Lesser Feasts and Fasts. This edition signaled the move to the “biographical ‘collect'”—an approach tried and rejected in the first trials towards the Calendar in the ’50s and ’60s. What we see in HWHM is an extension of what was already done there.

Vatican II and the Liturgical Renewal Movement made much of the phrase “noble simplicity.” Typically, I’ve not been a fan of it because in its usual application, it means an attempted return to imagined 4th century liturgical norms and removal of “medieval accretions.”  However, it keeps forcing itself to the forefront of my consciousness as I work on these materials; I guess I’ve been more formed in this way than I thought. In particular, it means an instinctive desire to trim the vast thickets of relative clauses currently littering the new compositions appearing in HWHM.

Oh well—at the very least it’ll be interesting to see how these efforts get received at the SCLM meeting and beyond…

Posted in Saints | Tagged , | 1 Comment

Shifting Directions

Things Being Wrapped Up

After a very busy season, it’s time for an update…

The revision of my dissertation is done and has been sent off to Liturgical Press. The title I believe we’re going with is Reading Matthew with Monks: Liturgical Interpretation in Anglo-Saxon England. The first part focuses on early medieval monastic biblical interpretation centering on the role of the liturgy. In particular, I’m focusing on the Old English sermons and interpretive materials of Ælfric of Eynsham and his situation in the 10th century English Benedictine Revival. In the second part, I take four passages from Matthew, look at how four modern commentators have treated them, then look at Ælfric’s reading as illuminated by his liturgical context. Often, there is some really interesting interplay between the issues raised by the modern readers and the insights coming from Ælfric’s material. I don’t know exactly when it will be coming out, but I believe they’re looking at a late Spring 2015 release date.

I also just concluded a wonderful parish retreat at St. Andrew’s in Ft. Thomas, Kentucky, at the invitation of Fr. Jeff Queen that focused on the background, spirituality, and use of the St. Augustine’s Prayer Book. We had participants from around the Cincinnati metro area (including some readers of the blog!); I had a great time, received a lot of thoughtful questions and feedback, and I think we achieved what we wanted to do. That was capped off by a gracious invitation to preach at Christ Church Cathedral in Cincinnati, and got to meet and spend some time with Fr. Manoj Zacharia and Mthr. Sherilyn Pearce.

My work on this presentation is going to largely feed into my part of the address that David Cobb and I will be presenting at the North American Society of Catholic Priests Conference in Toronto in the next couple of weeks.

Of course, I couldn’t be in the area with touching base at Forward Movement, and successfully met the height requirement to enter Scott Gunn’s office, Home of the Golden Halo(TM). Work is ramping up on the manuscript I finished earlier in the year on the spirituality of the Book of Common Prayer; I’ve been assigned editors and we’re currently talking about a possible April 2015 publication date, assuming no substantial delays. I’m very excited to work with both Richelle Thompson and Mthr. Melody Shobe on this project!

Of my major writing obligations for this season, that’s all but one… We’re still hard at work on A Great Cloud of Witnesses and have to get all of the revisions to collects and tags completed by the end of October when the Standing Commission on Liturgy and Music will meet to finalize our Blue Book submission. As a subcommittee, we’ve revised 75 collects and I’m still going through more. Once that work is off my plate I’ll be able to breath a big sigh of relief!!

Now—M has informed me that writing a book is like doing a full Ironman triathlon, but not necessarily for the reason you might think. You might think that she’s referring to the fact that’s a long difficult haul that involves a lot of focus and sustained effort in multiple disciplines like research and writing. While that’s true, that’s not what she has in mind. No, she’s thinking of something else… What you may not realize if you don’t participate in these sports is the huge volume of training time necessary just to complete an Ironman, which is compounded if you actually want to be competitive in one. For instance, it’s entirely normal to do a 50-mile bike ride immediately followed by a 10-mile run on a weekend. (And that’s a fairly moderate workout.) Activities like this take a while…  Due to the time and energy demands that this kind of training takes, most Ironman families & spouses insist that their favorite athlete can only compete every two or three years—because family life can’t sustain them more often than that! Thus, I’ve been banned from writing books for the next year or two in the interest of family harmony.

 Things Ramping Up

Instead of writing books, I plan to head back over to the digital side for a while. Over there, we’ve got a couple of big things on the horizon.

  • More Attention to the St. Bede’s Breviary! The SBB has languished a bit while I’ve been doing all of this writing. I’ve been trying to fix the occasional errors as they pop up, but haven’t done a lot of work with it otherwise. I am now in the final stages of a custom edition for the Companions of St. Luke, an Episcopal Benedictine group. Up next is fulfillment of a request from a good friend of the breviary to include the Revised Standard Version of the Scriptures. I also have some ideas around some new visual elements and an overhaul under the hood. (For my fellow coders out there, I’m moving to a fully object-oriented design.)
  • More Energy to the Anglican Breviary! Although I’ve not said much about it, the Anglican Breviary Online site is up and material is slowly being added. I drafted both Lil’ G and H as editorial assistants and put them to work entering psalms. Since our family vacations hit in August and with the commencement of school, this work has been on hold. I’m ready to pick that up again. I’ll be issuing a call for volunteers shortly once I’ve worked out MediaWiki’s edit permissions. Donations towards this work are gratefully accepted, and names will be listed on the Benefactors page. Gifts can be made in honor and memory of loved ones as well.
  • More Items To Be Added to the Anglican Gradual & Sacramentary! David White, the editor and architect of the Anglican Gradual & Sacramentary has completed his corrections to the files. I’ll be uploading these to the yet-rather-rudimentary page soon. I do intend to put them all into a PDF format, but I don’t see that happening until the beginning of 2015.

So—that’s where we stand on things. Lots to do; only 24 hours in a day to get them done! With help and lots of prayer, I’m confident we’ll get there…

Posted in Administrative, Anglican, Breviary | 6 Comments

On General Seminary

The news out of New York over the last several days has been difficult to hear. M and I love GTS deeply—it’s where she did her Anglican Year and earned an STM in Liturgics. I never went to school there, but I lived in 422—right across from The Close—and participated in community life and worship to the degree that I was able.

It’s always been my dream to teach there someday.

Now, however, the dream may be dying…

After having been in and around several seminaries, General seemed to me to have the proper blend of knowledge, wisdom, and piety needed by the modern Church. Seminarians were formed as people of prayer—and the prayer book—as well as people who knew stuff. I’ve seen some comments on Facebook/social media suggesting that the problems at General are a sign that it’s time to retire an obsolete 19th century way of doing seminary. I wouldn’t agree at all. When M and I were there, the community gathered for Morning Prayer, Daily Mass, and Evensong. Meals and classes were fit in around the chapel schedule. It offered an intentional liturgical community as the bedrock of priestly formation.

One of the points of controversy regards the current Dean’s approach to the liturgy and his alteration of this fundamental schedule. Apparently in the name of relevance he has cut this schedule back: there’s no Morning Prayer on Monday and Thursday, there’s no Eucharist on Wednesday or Friday (or Saturday or Sunday). Medievalists and those with a grounding in classical Anglican liturgy will, no doubt, note the irony of skipping Eucharists on Wednesday and Friday…

What’s the big deal? Well, the big deal is that this pattern teaches our future clergy that their spiritual obligations can be altered and shifted if they conflict with more important things. Of course, as time goes by, life interferes more and more until the very idea of an obligation is dispensed with in the name of efficiency and—I suppose—relevance.

I won’t belabor the point. Suffice it to say, there’s likely a lot going on here that external participants don’t know. It seems that the Dean is being “bold and decisive” but not collegial or collaborative. It seems that the professors are making broad appeals to community support, but the history and timing on some of this seems curious and tactical. It seems that the Board is out of touch, but I wonder what sort of messages they were getting from various sides at various times. Suffice it to say it seems like a mess all around. Sadly, situations like this make me feel better about my decision to stay in the corporate world rather than subjecting my family to the vagaries of the academic sphere.

Two final notes. First, I can’t help but see this crisis in light of the upcoming presentation on Thursday from TREC. Bold and decisive leadership sounds great—until it happens to you, and the bold and decisive decisions aren’t something that you like.  What will the Church and TREC learn from GTS? Second, seminary faculty need and deserve support and a just working environment. Unionization may well be one way to accomplish that. But it would be so much easier to get behind those noble motivations if the whole “adjuncting” situation weren’t a factor. The adjunct trap is a soul-crushing system of servitude. To advocate for justice and equity for the tenured, and silence for the rest strikes me as a bit off.

We’ll continue to follow the news as it comes out, but I pray that all sides will sit down and figure out a solid way to move forward. General as an institution and as a model for clerical formation is too important to lose over personality squabbles.

Posted in Academia, Anglican, Formation | 4 Comments

Quick Updates

I’ve been away for a while, figuratively and literally, but the Fall and its demands advance with a relentless intensity…

  • Finished up the bulk of two short-term contracting gigs
  • Hard at work on collect revision for “A Great Cloud of Witnesses”
  • the book-length revision of my dissertation is due mid-month
  • At the end of the month, I’ll be doing a weekend at a parish in Kentucky on the roots and spirituality of the St. Augustine’s Prayer Book
  • At the beginning of October, I’ll be presenting on the St. Augustine’s Prayer Book, along with Fr. David Cobb at the North American Society of Catholic Priests meeting in Toronto
  • Towards the end of October, I’ll be meeting with the rest of the Standing Commission on Liturgy & Music to hash out our Blue Book resolutions for General Convention 

Furthermore…

  • Nutcracker auditions are tonight at the new ballet studio where the girls will be going
  • and the school year starts tomorrow!

More posts will be coming soon on:

  • Anglo-Saxon Monastic Education & Formation
  • Books of Hours and the Primer tradition
  • Daily Prayer for All Seasons: this is the latest official product of the SCLM that is now in print and is being advertised by Church Publishing. All of the work on it was completed in the previous triennium—I had nothing to do with it. In short, I think I see what they were trying to do, but the lessons of liturgical history suggest that they were going about it the wrong way. A more complete review to follow…
Posted in Administrative | 9 Comments