“The love of the Liturgy and the Love of the Least of These”

There’s an interesting article over at The AngloCatholic: The Anglican Patrimony: The Love of the Liturgy and the Love of the Least of These

But I say to you, and I say it to you with all the earnestness that I have, that if you are prepared to fight for the right of adoring Jesus in his Blessed Sacrament, then you have got to come out from before your Tabernacle and walk, with Christ  mystically present in you, out into the streets of this country, and find the same Jesus in the people of your cities and your villages. You cannot claim to worship Jesus in the Tabernacle, if you do not pity Jesus in the slum.

We have to allow ourselves to be transformed by God’s grace. If we go to mass Sunday after Sunday and we aren’t transformed, then we have missed the point. I’m not by any means embracing the “social gospel”, but I think that being part of the Christian Community entails loving and caring for one’s neighbor.

Mass Settings: Willan/ Missa de Sancta Maria Magdalena

The Willan Setting for Mass is one of the most common, if not the most common settings in use in Anglican Churches. There is, I think, something comforting about it (probably because of its wide usage) but it can, if used too often, become boring and thus, distracting. I’ll put it this way: I recently heard someone describe it as the mass setting every Episcopalian is born knowing.  It is the Second Communion Service in the 1940 Hymnal, and is listed as Missa de Sancta Maria Magdalena in the 1982 Hymnal.


The Kyrie is number 710 in the Hymnal 1940 (and S91 in the 1982 Hymnal), the Gloria is 713 (S202), The Sanctus is 711 (S114), The Angus Dei is 712 (S158).  This setting also includes sung responses to the Decalogue, 708 in the 1940 Hymnal. There is no setting for the Creed.


Below are some excerpts from this setting.






Sundry things such as Greek and Prayer… (though only one prayer in Greek!)

One of my classes this semester is Greek. Our aim is to have enough knowledge of Greek that we will be able to do basic exegesis, use a Concordance and dictionary, and be able to attempt further study of the language (as many students do in the following two semesters of Greek that are offered).

One of the first hurdles is learning the alphabet. The video below contains a song that we have used that has been quite helpful.

Church Music is another class with new skills to learn. We are learning the basics of keyboarding, as well as how to do Anglican Chant. While I don’t think we will do this in chapel:

we do do this three times a week:



This academic journey is complements a spiritual journey. Nashotah’s emphasis on formation finds us all in the Chapel twice a day for Morning Prayer, Mass, and Evensong. Every day. Even during weekends, summers, and times when students are not on campus, the Offices and Mass are said day in and day out. Nashotah breathes prayer. The Rosary is said twice a week by the Society of St. Mary. Benediction of the Blessed Sacrament is offered on Wednesday Nights for those who want to attend. Professors begin class with prayer. The Angelus rings three times a day. The Benedictine way of life, as I have said before, teaches us to serve our neighbor. Our work crew assignments take us out into our community, cleaning buildings or repairing gutters or painting fences. It was this last task I found myself doing today.

Here are a couple of pictures to show you various parts of Nashotah’s campus.



My papers are as follows:

Liturgical and Spiritual Implications of the Shoah: An examination of how the Shoah has affected modern Christian and Jewish Spirituality.

Development of Eucharistic Doctrine

Christian usage of the seven Deuterocanonical Books

Lots of reading going on. Several different books for school, and then a couple that I’m reading on the side: The Practice of the Presence of God and the Sacrament of the Present Moment.

In the lectionary right now the readings are somewhat more regular than before the Epiphany Octave. Mostly Ezekiel and the Epistles. (Ephesians and Philipians.) This is one thing about the lectionary that I don’t understand. I would think that Ezekiel would be more suited for Septuagesimatide/Lent. I haven’t studied the lectionary itself very much, so I dont understand the rationale for this. Any thoughts?