Altar Book for the Use of Saint Stephen's Anglican Church
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Altar Book for the Use of Saint Stephen’s Anglican Church The Order for Holy Communion Being that Rite authorised in 1662 according to the Use of Saint Stephen’s Anglican Church and The Collects, Epistles, and Gospels for the Church Year All Saints, 2020 Altar Book Volume II Table of Contents The Kalendar................................................................................................................iii The Proper of Saints.......................................................................................................1 The Common of Saints...............................................................................................525 Sources........................................................................................................................563 Indexes........................................................................................................................565 ✠ i ✠ ✠ ii ✠ The Kalendar About the Kalendar Who is a saint? The primitive church recognized the Apostles and certain major biblical figures as saints. Over the next few centuries, the authority to recognize a person as a saint lay with the local bishop, primate, or patriarch, depending on the jurisdiction. The veneration of the saint—the saint’s cultus—remained local until it was recognized by the Pope, at which point it was extended universally, to the entire church. There were issues, however, of people being accorded as saints who were unworthy of the honour. By the end of the eleventh century, the popes began to restrict episcopal authority, and to establish processes by which a person’s worthiness was evaluated before being elevated to sainthood. In 1588, Pope Sixtus V established the Sacred Congregation for Rites, which oversaw the canonization process. The Roman Church continues to follow a very formal process for canonization. The Anglican Church, perhaps because of Calvinist influences during its formation, does not venerate saints the way the Roman Church does, and so there is no need to document miracles attributable to the saint’s intercession. Anglican Church jurisdictions, therefore, identify “saints” in national convocations or synods. Each jurisdiction has its own kalendar1, which includes saints from the primitive church, pre-Congregational saints, and locally recognized saints (many of whom are shared across jurisdictions). The feast of a saint is traditionally observed on the saint’s dies natalis, that is, the day of the saint’s death, or birth into heavenly life. For the earliest saints—saints of the primitive church, and pre- Congregational saints— these dates are not known, and so the observances are based on tradition. (Sometimes the date is derived from the dedication of a church or basilica.2) When multiple observances fell on the same day, if one saint was of particularly great importance, the other saints might be permanently deferred to the following day. And if a particularly important saint’s observance conflicted with a yet more important observance (or if it fell during Lent, for example, which would preclude any significant commemoration), then the saint might be commemorated on the date of some other life event—such as a consecration or the translation of relics. In a number of cases, the dates chosen differed from jurisdiction to jurisdiction. (This is especially true of dates established after the Great Schism: Eastern and Western jurisdictions often commemorate saints on different days.) This kalendar is a compilation of a number of different jurisdictional kalendars. The focus is, naturally, on Anglican jurisdictions, but many such jurisdictions draw heavily from various versions of the General Roman Calendar. Church kalendars have gone through several cycles of expansion and contraction. The Tridentine kalendar, promulgated by decree of the Council of Trent (held between 1545 and 1563), contained over 250 observances, including vigils and octaves. The kalendar 1 The word “calendar” comes from the Latin kalendae, the “calends”, or the first of the month. In liturgical usage, the spelling with a ‘k’ is preferred. 2 For example, the feast of Saint John before the Latin Gate, commemorating the saint’s miraculous survival of being thrown in a vat of boiling oil, was first observed in the late 8th century, but the wall containing the Latin Gate was built 200 years after Saint John’s time. The date of the feast, May 6, is in all likelihood the date of the dedication of the small church built in the saint’s honour, on the traditional site of his attempted martyrdom. Similarly, the feast of Saint Peter in Chains, August 1, is the date on which the basilica San Pietro in Vincoli was dedicated. The church claims to have the chains as relics. ✠ iii ✠ provided by Archbishop Cranmer in the first Book of Common Prayer in 1549 was limited to events in the lives of Jesus and Mary; apostles and evangelists; and a handful of other occasions. The original 1662 kalendar was similarly sparsely populated, but by the mid-1800s, there were scores of additional observances. The American 1928 kalendar reverted to the limited kalendar of 1549. This kalendar includes observances from a number of different sources. All of the commemorations in the 1549, 1662, and 1928 Books of Common Prayer are included, as are most of the commemorations from the following: • W. H. Frere’s Blackletter Saints’ Days, which provides propers for commemorations in the English Proposed 1928 Book of Common Prayer; • Anglican Altar Services; • Lesser Feasts and Fasts (1963, 2003, and, minimally, 2018); • the Anglican Service Book; • the ACA/APA Ordo kalendars. Not all commemoration from these have been included. For example, the entry for Saint Serf in the Oxford Dictionary of Saints says “[h]is Legend is a farrago of wild impossibilities.” Saints with similarly vague or implausible biographies have been omitted. (This includes a number of saints, such as Marnan, Cynog ap Brychan, Congar and Devenic, who were noted without collects or lessons in Anglican Altar Services.) In addition to the above sources, a number of other prayer books, missals, and breviaries have been consulted as sources for collects, Epistles, and Gospels. In many cases, multiple collects are provided, and multiple (sets of) readings. They have been marked with their sources (see the Sources at the end of this volume), so that you can read the lessons that were originally associated with a given collect. (Note that this is not necessary, and in any case, some sources provided collects without lessons; and the lessons from some sources have been omitted for reasons of space.) When a collect in one source appears with minor modifications in another source, the marker for the second source is enclosed in parentheses. Note that the list of source markers is not comprehensive; the same collect (and readings) may be found in additional sources. When sources provide basically the same readings (differing only by the addition or omission of a few verses), the most inclusive version of the reading is usually provided; the differences are left unremarked. To deal with multiple observances contending for a single day, the Roman Church developed an extremely complex hierarchy of precedence, reaching a maximum of seven different levels in the General Roman Calendar of 1954. In comparison, the 1549 and original 1662 kalendars had only three, and most current Anglican jurisdictions have only four. In these schemes, observances of lesser rank are transferred to the next available open day, or, in some circumstances, simply omitted that year. It was the complexity of determining which feast day was to be observed, and thus which lessons, antiphons, and responsories were to be read, that led in part to Cranmer’s complaint that “the number and hardness of the rules called the Pie3, and the manifold changings of the service, was the cause, that to turn the book only, was so hard and intricate a matter, that many times, there was more business to find out what should be read, than to read it when it was found out.” In this volume, propers have been prepared for a number of saints—those propers being a collect, an Epistle, and a Gospel. Other saints have only a collect appointed; for the rest, their feast has simply been noted, and if you wish to commemorate that saint, then you should use an appropriate set of 3 Pronounced as two syllables, “pee-ay”—as in “Pie Jesu”, the beginning of the concluding couplet of the Dies iræ, and related to the word “pious”—and not like the baked good. The quote is from the preface to the 1549 Book of Common Prayer. ✠ iv ✠ propers from the Common of Saints. It is also possible to acknowledge a saint’s feast day in concert with a more important day (such as a Sunday). It that case, the collect of the principal observance is read first, and the collect of the commemoration is read second. (A seasonal collect, such as those for Advent and Lent, would then be read third, instead of second.) The Epistle and Gospel should always match the collect which is read first. Observances in this kalendar are listed in the order of precedence given in the legend below. Where there are multiple observances of the same rank, they are listed chronologically. (No distinction is made between observances with a full set of propers and those with a collect only.) For dates, preference has been given to the saint’s dies natalis, but alternate dates of longstanding tradition are also indicated. Legend PRINCIPAL FEASTS Major Feasts of Our Lord Saints and Other Feast Days with Full Propers Saints and Other Feast Days with only a Proper Collect (*) Commemorations [Civil commemorations] ✠ v ✠ January 1 A The Circumcision of Christ, or The Holy Name 2 b Basil the Great of Caesarea, and Gregory of Nazianzus, Bishops and Doctors, 379, 390 Seraphim of Sarov, Monk, Spiritual Guide, 1833 3 c 4 d Elizabeth Seton, Founder the American Sisters of Charity, 1821 5 e 6 f EPIPHANY OF OUR LORD 7 g 8 A Lucian of Antioch, Priest and Martyr, 312 (*) 9 b Adrian (Hadrian) of Canterbury, Abbot, 710 10 c William Laud, Archbishop, 1645 11 d 12 e Benedict Biscop, 690 (*) Ælred of Rievaulx, Abbot, 1167 Marguerite Bourgeoys, Educator, 1700 13 f Hilary of Poitiers, Bishop, Doctor, c.