I’m not sure who is responsible for translating Rudolph the Red Nose Reindeer into latin and setting it to plainsong.
Whoever it was, they have earned an Advent Blessing and a Tip of the Biretta from me.
You can hear it here:
I’m not sure who is responsible for translating Rudolph the Red Nose Reindeer into latin and setting it to plainsong.
Whoever it was, they have earned an Advent Blessing and a Tip of the Biretta from me.
You can hear it here:
Up there. High altar. No doubt.
I am very much with Richard Giles on this one – there should liturgically only be one main altar – ideally this is achieved by romoving the former High altar and dedicating that space to some other purpose – where that is not possible as in historic cathedrals then it should be left dormant (covered in a simple cloth perhaps) and only the altar which is being used for worship should be dressed since this is in fact THE altar.
Despite all the reservations about removing former altars in the end it solves long-term problems, and provides a single visual focus for Eucharistic worship. At times when a high altar is needed then the new altar can moved there.
This kind of fuzziness illustrates that our liturgical practice has become dominated by hertiage criteria.
I am about to replace our main altar with something moveable and aesthetically more appropriate, but am facing a Registrars ruling that the current altar (and former eastward facing number more recently provided with wheels and moved to the chancel!) must be burnt, and that the wood frontal cannot be used for a screen.
Dont’ we get ourselves tied up in knots!
Tom
A thought came to my mind this afternoon. At the Creed we all face east. This results in the choir turning their back on the Nave Altar and in most cases put the High Altar in their sight.
Considering Tom’s comments, another thought thinking about some English Cathedrals which have multiple altars around the building, it is not usually possible to see more than one at a time. Some have a chapel behind the High Altar – behind a screen.
Turning back to St Mary’s – all the action at the 10:30 service is centred and focused around the Nave Altar. However there is still the High Altar, the Pheobe Traquair Reredos and Gwyneth Leach mural of Our Lady at the East End. To my mind their presence enhances the worship around the Nave Altar and does not detract from it.
The Altar is a table, where we commemorate a meal together. Clearly (to my mind) we should all be sitting round it, as we do (more or less) at present. The table reminds me that Jesus instituted the Last Supper when he was among us (HERE), not somewhere else (THERE).
I very much hope that the Altar in St. Mary’s can be left where it is.
It seems to me curious that the practice that I inherited was to light and dress the high altar whilst using the nave altar. It makes no sense, except perhaps to highlight St Mary’s puzzling parallel worlds of deep conservatism mingled with radical liberalism.
Whist tending to agree with Andrew’s sentiments, it is worth remembering that the nave altar could hardly be said to have stayed in one place these last 20 years.
Here. Both. Loving the paradox.
But maybe I only say that beccause the only church I’ve regularly worshiped in where there are clearly two visible altars is St Mary’s and that’s what I’m used to. I’ve never found it distracting that the high altar is dressed and lit, even though the nave altar is where the action is, so to speak. But then, would I notice if the high altar wasn’t dressed and lit? Probably not.
I do love the nave altar, peripatetic as it is!
This book by liturgist Richard Giles does for the texts of the church what his previous book (Re-pitching the Tent) did for Liturgical Space. His conviction is that the primary minister at the Eucharist is the gathered assembly and not one individual. It is written with conviction and humour. Quote: “When I was first ordained,…
Churches of Northern Europe in Profile: A Thousand Years of Anglo-Nordic Perspective – Lars Osterlin Written from the perspective of a priest of the Church of Sweden, (the late Lars Osterlin) this book provides essential background information to the Porvoo process. The Anglican churches of the UK have come together with most of the Baltic…
Well, I was wrong about the girl with the bigot ring. She lost. However, a gay man has won his case for unlawful discrimination after he was refused a youth official’s job by a Church of England bishop.The employment tribunal said John Reaney, 42, was discriminated against “on grounds of sexual orientation” by the Hereford…
Scottish Episcopal Clergy 1689-2000 This is the definitive reference book of clergy who have served the Scottish Episcopal Church between 1689 and 2000. Includes information on each charge and each individual. Unique. Click here to order
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