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The Canon of the Mass: The Anaphora of Hippolytus
The form and structure of liturgies is something that churches which employ these in worship either take for granted or argue over intensely. But very few people understand how a) these came into being or b) how they should be revised or replaced in times of liturgical change. What kind of theology is embodied in a liturgy? What attention to the rhythm and metre is given? How will a liturgy work in a language other than one the one it’s written in? How well does a liturgy communicate its message, in addition to being the setting for the “sacred pledge” of the Eucharist? All of these important questions frequently get the short shrift, either by defenders of an existing liturgy of by proposers of a new one?
Liturgical change is the time when these questions do get asked the most. Probably the most important liturgical transition of the last one hundred years took place when the Roman Catholic Church promulgated the Novus Ordo Missae, which was instituted in 1970. That mass was the result of both theological and liturgical forces that had been going on in the Church for most of the preceding century.
Many of those changes—and probably some of the process that led to the NOM—were set forth in Cipriano Vagaggini’s book The Canon of the Mass and Liturgical Reform. Published in 1967, it is a careful and thorough treatment of the subject, and probably represents the thinking of those in charge of the liturgical reform initiated by Vatican II.
The focus of his work is the anaphora, which is, by Vagaggini’s definition, “the liturgical text which accompanies and expresses the offering of the Church’s sacrifice to the Father.” The RCC had used the Roman Canon for nearly fourteen centuries and, while Vagaggini is careful to underline the importance of the Roman Canon to the life of the Church, he is also clear that it has its defects as well.
In this series (which starts here,) we will reproduce the various historical anaphorae he sets forth, plus two Projects “B” and “C” which are his proposals (or perhaps those at the Vatican in the process of formulating the then really “new” NOM) for new anaphorae to be used in the church. Vagaggini also has extensive explanations for all of this; consult the book for these.
I will reproduce the English translations of these anaphorae only. Serious liturgists would do well to consult his original Latin, as the translations look like they were taken from the Italian without consideration of the original Latin text. I have tried to winnow out errors in the OCR process but, if you find some, please bring them to my attention.
A general overview of this topic can be found here.
(Here ends the fixed portion of the introduction; the variable portion follows.)
The first in this series is the anaphora of Hippolytus, taken from Chapter IV of his Apostolic Tradition. It is the “minimalist” anaphora of the group, and probably was much of the inspiration for the NOM’s Rite II.
All should give the kiss of peace to whoever has become a bishop, honouring the dignity he has received. The deacons should give him the offering, and as he and all the priests extend their hands over it, he offers thanks, saying:
I
The Lord be with you.
All reply: And with you.
Lift up your hearts.
We have raised them up to the Lord.
Let us give thanks to the Lord.
It is right and fitting.
He continues:
II
We give you thanks, O God, through your beloved Son, Jesus Christ, whom in these days you have sent to save and redeem us, and to show us your will. He is your Word, inseparable from you, through whom everything was made. In your goodness, you sent him from heaven to be a virgin’s son. Conceived in her womb, he took flesh and was revealed as your Son, born of the virgin and the Holy Spirit.
III
In carrying out your will, and forming for you a holy people, he stretched out his hands as he suffered, to free from suffering those who had faith in you. When be allowed himself to be given up to suffer, so that he could conquer death and break the bonds of sin in crushing the power of hell, and so lead the just to the light, make a covenant with them and manifest the resurrection, he took bread, and giving thanks to you, said: Take, eat, this is my body, which is broken for vou. He did the same with the cup, saying: This is my blood which is poured out for vou. When you do this, do it in memory of me.
IV
Remembering therefore his death and resurrection, we offer you this bread and cup, thanking you for holding us worthy to stand in your presence and to serve you as priests.
V
We ask you to send your Holy Spirit down upon the offerings of your holy Church. Gathering together all those who receive these mysteries, grant that they may be filled with the Holy Spirit, and their faith may thus be strengthened in your truth.
VI
So may we praise and glorify you, through your Son Jesus Christ. Through him be honour and glory to you, the Father, Son, with the Holy Spirit, in the holy Church, now and always. Amen.
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The Millionaire Episcopal Minister Makes an Impact
VirtueOnline chronicles the adventures of the Rev. Marta Weeks in her quest for same sex marriage:
The American Anglican Council blew the whistle on the “Listening process” revealing that a $1.5 million gift came from The Rev. Marta Weeks, a retired Episcopal priest. Now Meeks openly advocates same-sex blessings. The money given by the Episcopal priest will be monitored by a group of sex “experts” who advocate a vision of sexual freedom and “justice” that bears little resemblance to mainstream Christian doctrine or tradition. At least one of these “experts” believes that pornography, bestiality, and multiple sex partners are not inherently harmful or wrong, wrote Robert Lundy of AAC.
I think the “listening process” has always stunk.
But my first question when reading this was simple: how did an Episcopal minister (or “priest” as they like to say, although they turn around and don’t want women to be referred to as “priestesses,” even though it’s logical) become a millionaire? Isn’t this the church of social justice? Haven’t we gotten past the church where scions of prominent families who weren’t cut out for the family business encouraged to become men of the cloth?
Not entirely. Not, evidently, in the land where the animals are tame and the people run wild.
This piece, from the University of Miami’s website, explains things in part:
The Reverend Weeks and her late husband, L. Austin Weeks, have provided significant philanthropic support for the University in many areas, including a naming gift for the Marta and Austin Weeks Music Library and Technology Center at the Frost School of Music, a naming gift for the L. Austin Weeks Center for Recording and Performance also at the Frost School, endowed scholarships at the School, the Lewis G. Weeks Chair in Geology at the Rosenstiel School of Marine and Atmospheric Science, established by Marta in memory of her father-in law, the L. Austin Weeks Family Endowed Chair in Urologic Research at the Miller School of Medicine, generous support for tactual speech at the Mailman Center for Child Development, International Education and Exchange scholarships through the Division of Continuing and International Education, and the building fund for the M. Christine Schwartz Center for Nursing and Health Studies, among others.
Marta, Austin and their children came to Miami in 1967 during his employment as a geological oceanographer with the National Oceanic and Atmospheric Administration (NOAA). Austin later began his own consulting business, became involved with Weeks Petroleum Ltd., a Bermuda-based company founded by his father, and passed away in February 2005.
It’s easy, rich kids: she inherited it. (Looks like her husband did, too.) Some things don’t change in the Episcopal Church.
If she really wants to do something worthwhile, she could work to send civil marriage to the bottom of the Straits of Florida, unlike her idiotic bishop who won’t afford “Christian” marriage to those who don’t want it from the state.
One side note: I did know a scion of the Lodge family (they make the cast iron cookware) who was an Episcopal minister, and a Charismatic one at that. But he actually worked in the business as well. The liberals then didn’t like charismatics, and they sure don’t like them now…
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An Additional Note to my Roman Catholic Friends on “Think Before You Convert”
Think Before You Convert was, in the wake of the Pope’s Apostolic Constitution re the Anglo-Catholics, the most popular place on this blog. It’s still a frequented stop.
However, I get regular comments from Roman Catholics re my supposed position about the real presence of Christ in the Eucharist and the nature of authority in the church.
I enjoy discussing any and all of these subjects but have added the following note to this article:
As you can see in the comments below, I get many comments from Roman Catholics on some of the things I say here. My only request is this: before you comment away, take a look at one or more of the following:
I enjoy the dialogue, but make a stab at least at understanding my position before initiating it.
What I’m really waiting for is for my own church people (especially my pastor) to understand my true beliefs on this subject. That’s when the fun will begin!
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Moody Blues: Days of Future Passed, and a Reflection on the New Age Idea
This is the last in the series of music videos from music alluded to in the novel The Ten Weeks. But it’s not a video: it’s a more prosaic “photo and sound clip” combo from a scene in the book combined with a brief excerpt from the Moody Blues’ Days of Future Passed.This album is, IMHO, the best fusion of rock and symphonic music to come out of the 1960’s and 1970’s. There were others that tried the same thing, and then there were those who performed classical music in a rock way (like Emerson, Lake and Palmer.) But none of them quite pulled it off the way the Moodies did in on this album.
Below: the starry scene from the novel (with the planets conveniently annotated.) You can click on the image for the audio clip, which comes from the first part of the album.
“Look over there,” Alicia blankly replied, pointing in the direction she was facing. “There’s Mercury just above the horizon.” She moved her pointing hand upward. “There’s Venus. Up from that is Jupiter. Star charts say that Neptune is just next to Venus, and Uranus is further up in the sky from that.”
“‘Pinprick holes in a colourless sky/Let insipid figures of light pass by…’” Vannie recalled. She turned to Alicia. “You came up here just to see that?” (p. 197)
Thoughts on the Album, and the New Age Idea
Although released in 1967, I didn’t get this in my collection until 1974. It’s always been an album that appealed the most in times when things weren’t going well (for a Christian album that serves a similar purpose, click here.) That’s not an accident; Days of Future Passed is a very strong expression of what has come to be called “New Age philosophy,” more so than even the more explicit In Search of the Lost Chord. That deserves an explanation.
One leitmotif in G.K. Chesterton’s work is his idea that Eastern religions are basically pessimistic at heart, a giant sigh of despair. It’s too bad that this album wasn’t out at the time, because it’s as powerful of an illustration of that as one could want. The choice of using a day as the framework for the album, although seemingly benign, only adds to the gloom. It implies that life is a giant cycle, that we are trapped in an inescapable round that, instead of centuries or aeons, only lasts 24 hours per course. Transferred to the daily life of the urban and suburban 1960’s UK, and one longs for a Chestertonian characterisation. The lyrics only add to the impression, including those in the audio clip.
“New Age” philosophy, which was most in vogue in the 1960’s but still very much influences our culture, is derived from Eastern religions, and specifically those of India. For all of the happy face that many of its practitioners put on, it’s still a message of despair, that we’re trapped in a cyclical round and round we can’t get out of, not any time soon at least (I’m thinking about the reincarnation cycle.) Happiness needs to have a stronger basis in fact than just raw “belief” or “positive thinking.” It needs an objective that is real and attainable.
I think that one reason why people in places where religion such as this have been predominant are turning to Jesus Christ is that he offers them a way out of the cycle of despair, and he can do the same for you.
As I said at the start, this ends the series of music alluded to (or perhaps shouted out) in The Ten Weeks. I trust that you have enjoyed it and hope you have a blessed Thanksgiving.
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Rowan Williams, the Pope, and the Nature of the Church
The Ugley Vicar tells us that the Archbishop of Canterbury is calling Rome’s bluff:
For a man hardly renowned for his robustness, the recent speech given in Rome by the Archbishop of Canterbury was remarkably robust. Of course, it was given partly in response to the announcement from Rome on October 20th of effectively a ‘safe haven’ for Anglicans disenchanted by the policies of the Church over which Rowan Williams presides. Few will forget his somewhat glum and deflated appearance at the press conference called for that purpose, which must have been an intensely difficult and embarrassing moment for him.Could it be that the man has feelings just like the rest of us, and that his visit to Rome came as a personal opportunity to put a few things straight? Despite its donnish language, there are elements of the speech which are decidedly ‘in Rome’s face’, and some will welcome this.
Rowan Williams did put his finger on a core issue, i.e., the nature of the church:
… the major question that remains is whether in the light of that depth of agreement the issues that still divide us have the same weight — issues about authority in the Church, about primacy (especially the unique position of the pope), and the relations between the local churches and the universal church in making decisions (about matters like the ordination of women, for instance).
But then…
When so very much agreement has been firmly established in first-order matters about the identity and mission of the Church, is it really justifiable to treat other issues as equally vital for its health and integrity?
I don’t see the first order agreement.
One thing that comes through clearly in this debate: Rome knows what its objectives are. Its idea is that it is the one true church, it is a formal agent in the dispensing of grace, and that unity won’t be until all are under the primacy of the Bishop of Rome. It amazes me that Protestant churches of any kind continue flapping their gums with ecumenical dialogue. Anyone who understands the Roman idea and system knows this is the case. Rome’s central nature is an integral part of that.
Anglicanism, in its own inimitable way, is still wrestling with definitions of unity and grace. It does not have a univocal response to this. The Evangelical vs. Anglo-Catholic divide insures that the Anglican world does not have a unifying vision of the nature of the church, even though Anglo-Catholics for the most part don’t grasp the nature of the Roman vision of the church. The Affirming Catholics insure disunity over the nature of grace.
The Orthodox are in somewhat of a stronger position from an intellectual standpoint. Their division as national churches was a voluntary one, and their view of the church is closer to Rome than most Anglican ones. It’s the see of Peter that is the main sticking point.
As far as women’s ordination is concerned, the Roman (and Anglo-Catholic) view of the priesthood bars this. Priests are the representatives of God on earth; since Jesus Christ, His Son, was male, they must be too. Women in ministry require at least a Protestant and in reality a Pentecostal theology to justify their existence. Williams’ lack of comprehension of this is either a major lapse or disingenuous.
And, of course, we see that the Church of England is in a major mess over this issue. How can there be a dialogue on a subject when one side doesn’t even know what it believes?
I agree with the Ugley Vicar that Rowan “Williams does not have the substance behind him to back it (his calling of Rome’s bluff) up” but perhaps not for the same reason. Were it not for the liberal elements in its own camp, Rome would be pursuing its course of receiving Anglo-Catholics more aggressively than it is now.

