Doula as a Model for Diaconate

On By Gareth Gilbert-HughesIn Christianity, PastoralLeave a comment

I have become increasingly aware of the term doula. True, I do not move in the circles in which the word is more common. The first modern use of the term doula is in a 1969 anthropological paper by Dana Raphael:

“In working with human groups we note that the motivation for doula behavior is extremely complex. The doula may be assisting the new mother because she expects to be helped in like manner when her turn comes.”

Raphael, Dana. “Uncle Rhesus, Auntie Pachyderm, and Mom: All Sorts and Kinds of Mothering”. Perspectives in Biology and Medicine, vol. 12 no. 2, 1969, pp. 290–297. Project MUSE, doi:10.1353/pbm.1969.0035

The word comes from the modern Greek δούλα, derived from the the classical δούλη, ‘bondswoman’ or ‘slavegirl’. It came to be used to refer to a woman who accompanies another woman through preparation for childbirth, the birth itself and aftercare, giving advice and support either informally or in a professional manner. At first glance, it sounds much like the work of a midwife, but the doula is entirely non-medical, focusing on emotional support for the mother, alongside family, friends and healthcare professionals.

Doulas are becoming more popular with expectant mothers. And doulas are setting themselves up in business to be hired to accompany women through childbirth, even setting up agencies of several doulas. They offer a variety of skills and experience, often having given birth themselves, some trained in mindfulness meditation or home births, and so forth.

The term doula has started to be used beyond the sphere of childbirth to describe someone who provides one-to-one emotional support at other times of change or stress. Some doulas specialise in supporting the elderly, and particularly those with dementia. I’ve heard of death doulas who specialise in helping the dying to prepare for their death.

With that last example, the concept of the doula begins to sound more like a secularised form of pastoral ministry. Perhaps this is inevitable that secular societies find ways to reintroduce the services once offered by the church in non-religious ways, just as the wise-woman doula of the village of the past is a professional with a website today.

The church is need of new models of pastoral care. It is not that the old ones no longer work, but that they were not designed to work in our constantly shifting social spaces. In a world of specialists, church pastoral care often is rather general. This is a good thing — we should recognise the importance of unstructured general pastoral support — but there is increasing need for pastors who bring particular specialisms.

I wonder what a diocesan or deanery doula agency might look like. Perhaps it might train doulas to specialise in one or two areas, dying and dementia care perhaps. Their services could be offered for a fee, with the allowance to waive the fee whenever it might become a problem. Their services would be religious, praying with and for the person they support and offering spiritual counsel. However, I am also a believer in Christians demonstrating the love of God in pastoral work that is offered without these outwardly religious activities — “Well, I am trained by the Church of England to support those who are preparing for death. I am a Christian and I pray for all whom I support, but I do not impose matters of faith on my conversations or expectations of those whom I support”.

In the church, we have a word that is much like doula, and that word is deacon, from the Greek διάκονος for ‘servant’, ‘waiter’ or ‘errand runner’. Our bishops ordain men and women as deacons as the first order of clerical ministry. Most deacons quickly are ordained as priests, often a year later, and the diaconate has only swelled in times where certain people — women or married men — could be ordained as deacons but their churches would not ordain them as priests.

In the liturgy, a deacon assists the bishop or priest and encourages the people. In demonstration of this, to the deacon is particularly reserved the liturgical reading of the Gospel, the leading of the prayers of the people, and the serving of the Communion chalice (although others can fulfil these roles also). They may baptize, preach, teach, lead non-eucharistic worship and conduct funerals. As deacons are members of the clergy, they can wear the white clerical collar and use the style the Reverend. Sometimes people mistake deacons for priests, but that is hardly a problem: they are recognising someone who is a minister of the church, not asking them to fulfil a priestly function.

I wonder, that if a diocese of deanery trained doulas in a particular pastoral specialisation whether also ordaining them as permanent deacons, not to be later ordained as priests (who have plenty of other things to do), it would lend them added professionalisation and visibility, linking their personal and emotional care with the pastoral work of the church. A death doula-deacon could even conduct the funeral of the person whom she supported in their last days of earthly life. A childbirth doula-deacon could bring the family to church and celebrate the baptism.

As deacons of the early church, doula-deacons could be attached to local churches for daily prayers and Sunday worship, but minister at the direction of the bishop rather than a parish priest. They could pray with fellow doula-deacons regularly in the cathedral for spiritual support of one another. This would not mean that parish priests stop doing pastoral care or visiting the dying, but that the doula-deacons offer a specialised service that is perhaps more likely to be taken up by those who are not regularly in attendance at church. In fact, the ministries could be complementary. There is the tradition that the anointing of the sick is a priestly ministry (from James 5·14), and not for a deacon to do. Therefore, a death doula-deacon could call on a priest colleague to anoint a person preparing for death.

How to Chant the Collect to the Simple Tone

On By Gareth Gilbert-HughesIn Anglicanism, Christianity, Featured, Liturgy, MusicLeave a comment

Here is my video tutorial (40 minutes) on how to sing the Collect at Holy Communion.

In this video, I give a basic introduction to chanting the Collect at Holy Communion according to the Simple Tone.

The celebrant at Holy Communion says or sings the Collect appointed at the close of the gathering rite.

There is a great tradition of singing this prayer. Singing it helps underline its importance.

There are a few tones for singing the Collect, but this is perhaps the best one to learn. It only has four notes and can be pitched by the celebrant at a comfortable level.

In this video, I look at a sample Collect — the Collect for Advent Sunday from A Prayer Book for Australia — and examine its structure before learning how to sing it. Learning the structure of each Collect helps us understand its meaning and also helps us convey that meaning to the congregation.

I then practise chanting the text to one note (recto tono or ‘monotone’), and recommend this as good practise for learning how to chant well. Then I begin adding each inflexion or cadence one by one until the whole chant is assembled. I give some suggestions for the not-so-musical to help find the notes. I finish by showing how I might mark up the text without music so that I can sing directly from the prayer book.

A PDF of the full music seen in this video is available here:

Collect TutorialDownload

Pass Decani on the Gospel Side: and other adventures in spiritual choreography

On By Gareth Gilbert-HughesIn Anglicanism, Featured, Liturgy5 Comments

There is a tradition or two when it comes to naming directions or positions of things in a church. Most of the time, front, back, left and right make sense if we keep the point of view of standing in the nave facing the main altar, but the church has developed its own directional glossary.

Liturgical compass

Traditionally, churches have been oriented with the altar at the east. There are some major churches of which this is not true (the high altar of the Vatican Basilica is at the west end), and some modern ones which have abandoned this convention. There are also a fair few that are not quite on an east-west axis.

Whatever the actual compass reading, we can call the altar end of the church ‘liturgical east’ and name the other cardinal directions from it. This is particularly helpful if a church has one or more secondary altars that are not oriented parallel with the main altar. Most of the ceremonial is carried out as if the altar were to the east.

Sometimes it is important to know where actual east is. At a time when most Catholic masses were said with the priest’s back to the congregation (ad orientem, ‘to the east’), the Vatican and other Roman churches with high altars at the actual west celebrated mass with the priest facing the congregation across the altar (versus populum, ‘opposite the people’) so that the priest could celebrate facing actual east. Now that most masses are celebrated versus populum, the Vatican arrangement appears less unusual.

Major architectural features are often known by their compass position: west window, south door, north transept. These tend to be used when the actual compass directions and the liturgical ones more or less align. If one knows the high altar is to the east, everything else is easy to locate.

Choir: decani and cantoris

In terms of choir singing and placement, the Latin terms decani and cantoris are used, often abbreviated to dec. and can.

Decani means ‘of the dean’ (decānī is the genitive singular of decānus) and refers to the liturgical south (congregational right) side of the choir, where a cathedral’s dean would normally be seated.

Cantoris means ‘of the cantor’ (cantōris is the genitive singular of cantor) and refers to the liturgical north (congregational left) side of the choir, where a cathedral’s precentor (‘foremost cantor’) would normally be seated.

Decani and cantoris are used even in churches that do not have deans or precentors, owing to the importance of cathedrals in sustaining choral music.

In Salisbury Cathedral, the dean and precentor are seated in the first return stall on their respective sides. These are the first, east-facing, stalls to each side on entering the quire from the crossing. As Sarum was the liturgical norm of pre-Reformation England and Wales, this arrangement was followed in cathedrals of the Old Foundation, which have deans and precentors as their senior clergy, and has become the standard elsewhere.

In the monastic cathedrals, where the senior cleric under the bishop was the prior, he often sat on the liturgical north (congregational left). Thus, some cathedrals of the New Foundation (those that were monasteries) seat the dean in the former prior’s stall, opposite to where the Sarum dean is placed, and decani and cantoris are reversed (this is true of Benedictine Durham and Augustinian Carlisle, and a couple of other places).

These terms are especially used in Anglican chant where the music is sung antiphonally, passed back and forth between the two sides of a choir. In antiphonal singing, decani generally sings first, answered by cantoris. In typical singing of the psalm at choral evensong to Anglican chant, the entire chant is sung in full (both decani and cantoris together in harmony) over what is usually the first two verse (in double chant). Then decani sings alone in harmony, and then cantoris sings alone in harmony, and so on, with Gloria Patri (‘Glory be to the Father …’) sung in full at the end. Some choirs will alternate the starting side, often every week.

Gospel and epistle sides

The other set of directional terms are ‘gospel’ and ‘epistle side’. The simple definition is that the epistle side is the liturgical south (congregational right, decani) and the gospel side is liturgical north (congregational left, cantoris).

There are all sorts of explanations for this. The simplest is that Christ is seated at the right hand of the Father, the place of honour, and, if we face God in prayer, that is our left. Thus, Jesus’ Good News, his Gospel, is preached from that side. Mediaeval churches often have the lectern built on the epistle side and the pulpit on the gospel side. This is so that the gospel could be proclaimed from the righthand side of the Father.

To reflect this, the priest at low mass would move the missal, from which all lessons are read, from the epistle side of the altar, after reading the epistle, to the gospel side, for reading the gospel.

Post-Vatican II liturgical thought has focused on a unified proclamation of the Word at the heart of the mass. Practically, this is often expressed by use of a central ambo (either fixed or movable) from which all lessons (including usually the responsorial psalm) are proclaimed. However, Pope Francis has begun using both an epistle-side and a gospel-side post in his outdoor masses, with the readings made at the epistle-side lectern and the gospel from the gospel side.

Terms such as epistle and gospel side are often used to describe positions in the sanctuary. For example, the paschal candle is placed on the gospel side of the sanctuary and the sedilia (or ministerial chairs) are on the epistle side.

These terms are also used to refer to the order of lighting and extinguishing altar candles. Candles on the epistle side are first lit, then those on the gospel side. In each case, if there are multiple candles on each side, those closest to the centre, to the cross, are lit first, moving outwards on that side before moving to the other. The extinguishing of candles is done in reverse order: gospel side, out to in, then epistle side, out to in. When the paschal candle stands in the sanctuary, it is at the gospel side and is lit before any altar candles and is the last extinguished. The story is that this is supposed to represent the spread of the light of the gospel moving from the Mediterranean south to the dark, barbaric north, and so southern candles are lit first. The story was probably invented spiritually to explain why a certain practice is followed. It is more likely to have come about because the right is the side of honour.

Right as the side of honour, but which right?

Traditionally, the right (dexter) is the side of honour, having higher importance than the left (sinister). Sorry, lefthanders.

This explains why the congregational right is where the dean is seated and the decani half of the choir sings first. It also explains why the candles are lit first on the congregational right of the altar and why the sedilia is also placed on that side.

The other right is the congregational left. It is the righthand side from the point of view of Christ on the altar cross, or of God in Trinity whom we address in prayer and praise. This is why the gospel is proclaimed from this righthand side and the paschal candle put there.

Thus, stripping aside all pious explanations, it seems that, throughout liturgical history, important things and people were placed on the right. However, seeing as both sides can be seen as right, some things follow the one convention and some the other.

A recorded instance of this flipping of viewpoint can be seen in the 1488 publication of a ceremonial by Augustine Patrizi, bishop of Pienza, near Siena. Whereas formerly the altar’s left and right side had been named from the congregational viewpoint (and that of the priest celebrating ad orientem), this new ceremonial insisted that the left and right hands of the outstretched corpus of the altar cross should determine directions, leading to their complete reversal. This was then accepted by Pope Pius V (excommunicator of Elizabeth I), entering the first standardised set of rubrics of the first ‘Tridentine’ missal of 1570.

The bishop’s throne (cathedra) is most traditionally set in the apse behind the high altar of the cathedral, facing west. The inconvenience of the position and the filling of apses with chapels and shrines led to a removal of the cathedra to the quire, where in many cases there was already a secondary throne. There it is usually placed on the south side, decani, as is the choir cathedra of Greek bishops, facing north. An alternative, often followed in more modern cathedrals, is to place the throne on the north side, the gospel side, of the sanctuary, facing south. In Anglican parish churches, a chair is often kept for the bishop when they visit. When in use, it is usually placed on the centre line of the church facing west. When not in use, it is traditionally placed on the gospel-side wall of the sanctuary facing south.

In English parish churches, I have seen the incumbent’s stall placed on either of the two rights, decani or the gospel side. In many places there are identical stalls on each side, the other being for the parish clerk, Reader or curate. It may be that the designated sides have swapped over time.

Continue reading “Pass Decani on the Gospel Side: and other adventures in spiritual choreography” →

Dunhuang Caves

Was Saint Peter a Buddhist monk?

On By Gareth Gilbert-HughesIn Christianity, Featured, LanguageLeave a comment
Dunhuang Caves
Dunhuang Caves

I apologize for the click bait headline: no, he was not! I was, however, revisiting some fascinating work done by the syriacist Hidemi Takahashi on proper names in the Christian documents and inscriptions of Tang dynasty China (here, here and here). Three Chinese characters in one document seem to refer to Jesus’ disciple Simon Peter as ‘Solid-Peak Monk’.

Christianity first came to China during or just before the Tang era. The first Christians in China were most likely traders who came overland along the famous Silk Road to the Tang capital city of Chang’an (today’s Xi’an). They were adherents of the Church of the East, who prayed in Syriac but mostly spoke Iranian and Turkic languages.

In the great hoard of manuscripts discovered at the Dunhuang caves complex are those belonging to this first Chinese church. One of these is the eighth-century Zūnjīng (尊經 ‘The Book of Honour’), which is a rather grand name for what is essentially two lists of names. The first list in Zūnjīng is of biblical characters and saints, while the second is list of Christian books, including some other documents found at Dunhuang. It seems that the purpose of Zūnjīng was to provide a crib sheet for those translating Christian texts into Chinese to show which characters should be used for certain names.

The entry for ‘Solid-Peak Monk’ appears in Zūnjīng‘s list of names. The entry simply reads Cénwěn Sēng (岑穩僧 literally ‘solid peak monk’). From other uses, it is clear that the name Cénwěn should be understood as ‘Simon’. In the Middle Chinese pronunciation of the Tang era, it would likely have been pronounced /d͡ʒiɪm ʔuənX/ or /tʂɦəm ʔun’/ (different sources reconstruct it differently). The Japanese reading of the characters as shimu’on (しむおん) upholds this kind of pronunciation, and Japanese readings often give a good insight into the pronunciation of Middle Chinese. Seeing as the liturgical language of the first Chinese Christians was Syriac, this fits with the Syriac for ‘Simon’, which is Shem‘ōn (ܫܡܥܘܢ, exactly following the Hebrew Shim‘ôn שמעון, ‘he has heard’). If the Simon in question is the Simon Peter whose nickname means ‘rock’ (from the Greek Petros Πέτρος, given by Jesus in the punning dialogue of Matthew 16.13–20), then the literal meaning of the characters 岑穩 as ‘solid peak’ also makes sense. All of this is rather linguistically satisfying.

The name ‘Peter’ sounds like just that, a name, to most us, and we forget that it is a rocky nickname. The New Testament gives us an alternative version of the name, often written Cephas in English Bibles. This represents Kēphas (Κηφᾶς) in the Greek text. This is the Aramaic word for ‘rock’: Kêfâ (כיפא ܟܐܦܐ). He gets a final sigma in Greek to make it sound more manly, as an alpha ending is womanly (Jesus’ name got its final ‘s’ for the same gendered reason). As Syriac is a variety of Aramaic, Simon Peter is more usually called Shem‘ōn Kēfā (ܫܡܥܘܢ ܟܐܦܐ). It would be natural for Christians who prayed in Syriac to have carried Peter’s name to China not as the Greek Petros, but the Syriac Kēfā, but that is not what the scribe of Zūnjīng gave us.

The Chinese sēng (僧) is used for Buddhist monks. Thus we literally have ‘Simon the Buddhist monk’. The Chinese word comes from the Buddhist Pali term saṅgha (सङ्घ), referring to a Buddhist monastery, which is sēngjiā (僧伽) in Chinese. For want of a better term in Chinese, Christian monks are regularly given the title sēng in Tang era texts too, so our Simon does not have to be a Buddhist monk.

The key to the puzzle rests in learning the extinct Sogdian language, which was well represented among traders from the West in Chang’an. Sogdian was an Iranian language spoken in Samarkand and throughout a region covering today’s Uzbekistan and Tajikistan. It became a Silk Road lingua franca. In Sogdian, the word for ‘rock’ is sang, and this seems to be the origin of the Chinese sēng being used to translate the Petros/Kēfā part of Simon Peter’s name. Thus, Sogdian-speaking merchants and their clergy brought Christianity to China, naming Jesus’ disciple Shem‘ōn Sang, with that literal rocky translation of Kēfā. The scribe of Zūnjīng decided to choose Chinese characters that represented this Sogdian name phonetically. Yet the phonetic transcription is only half the story. The good scribe chose characters that had a meaning that was in harmony with who Simon Peter was.  Oddly, the rockiness of ‘Peter’ was transferred to the characters that phonetically represent ‘Simon’, as ‘solid peak’. Twice oddly, a Chinese character for a Buddhist monk that is phonetically derived from the Indian languages Pali and Sanskrit was used to represent the Sogdian word for ‘rock’. I imagine our good scribe thought the character suitable for a holy man, a saint.

P.S. In modern Mandarin Chinese, Simon Peter is Xīmén Bǐde (西门·彼得). The Catholic Church in China uses either Bǎiduōlù (伯多禄) or Bǎiduó (伯铎) for ‘Peter’, and the Orthodox Church uses Péitèrè (裴特若). ‘Simon’ is also often written as Xīméng (西蒙) All are rather phonetic and based on European languages. It is a pity the link with the Syriac/Sogdian of the first to bring Christianity to China has been lost.

P.P.S. Simon Peter was obviously not a monk. Christian monasticism did not really get going until St Anthony in the third century. The fact that Peter was married can be ascertained by the reference to his sick mother-in-law in the gospels (Matthew 8.14, Mark 1.30, Luke 4.38).

P.P.P.S. Speaking of the Sogdian word for ‘rock’, the Sogdian Rock was a fortress in Sogdiana that was besieged by Alexander the Great in 327 BC. Arrian’s Anabasis tells us that the defenders thought the Rock to be impregnable but Alexander employed rock climbers to scale it with flax ropes and tent pegs. Alexander’s prize was to marry the princess Roxana. The Greeks thought her to be the second most lovely woman in all of Asia, which must have given her the hump. She was a Bactrian princess.

Speaking at the Oxford Union marriage debate

On By Gareth Gilbert-HughesIn Uncategorized5 Comments

On Thursday (26 November 2015) I was invited to speak at the Oxford Union marriage debate. Of our group of six ‘paper speakers’, the big hitters were Germaine Greer and Peter Hitchens. I have been asked to write my thoughts about the evening.

Jayne Ozanne and Gareth Hughes at the Oxford Union, celebrating victory.

Bait & switch

I am no celebrity, but was drafted in at the last minute to fill a space in the debate card. I had spent most of the Wednesday away from Oxford at a family funeral, and returned to a find a rather exasperated Union returning officer waiting to collar me before I said Mass. I’m sure he explained things perfectly, but I’m afraid I only registered the snippets “Germaine Greer”, “state recognition of marriage” and “oppose the motion”. My response was, “Well, I don’t have anything planned tomorrow evening, and, if you’re desperate, I’ll do it”. By e-mail later that evening, I was informed that the title of the debate was ‘This House Believes the State should not Recognise Marriage’, and I was an opposition speaker. I had not until then understood the double negative: I had agreed to speak in favour of state recognition of marriage.

Instinctively, my heart is against state recognition of marriage. I know people in other countries who have had to convert to another religion in order to marry. I believe tax breaks for married couples is a peculiar kind of social engineering, bribing couples to marry and remain married for lower tax code. Although I am a supporter of same-sex marriage, I found the UK government’s rush to implement it strained our already confused and complex marriage law (at least English marriage law), creating qualitatively different marriages in law and allowing the established church to barricade itself within a narrow limitation of the law of the land to which it ties itself (other-sex marriage only).

I took heart in the maxim that one is strongest in debate when one debates against one’s own beliefs. It would have been easy to divide the debate into a liberal proposition opposed by conservatives, so, if I were to be on the opposition bench, I wanted my liberal and progressive credentials to shine through unmistakably. This was especially true because I felt it only right to wear clericals, and, as the invitation requested ‘black tie’, that meant dusting off my frockcoat — I would look the image of a 19th-century Anglican arch-conservative.

The first draft of my argument was drawn from the preface of the Common Worship Marriage Service: “it enriches society and strengthens community”. The Church of England’s theology of marriage is that it is a social good, that stable, loving human relationships are the building blocks for a good society. I can immediately see a problem with this: it can be up-ended to bash single parents, divorcees and single people as antisocial. I had some good advice on academic papers to support this view from old friend and Oxford anthropologist Dr Jon Lanman. However, the more I thought through marriage as a social good, the greater the number of philosophical holes I saw in it.

On the day of debate I had lunch with Hertford College’s irrepressible feminist political theorist Dr Dana Mills, who tore my social-good argument apart and reckoned Germaine Greer would have no trouble in doing the same. She had the view that human rights law was the way to proceed: how states legislate to protect our individual rights to family and private life. We happen to have a shared appreciation of Eleanor Marx, socialist activist and daughter of Karl, and I loved Dana’s suggestion that I quote Tussy’s 1886 The Woman Question on the floor of the Union.

That describes the ingredients of my paper: my sympathy for the proposition, showing myself to be, in spite of appearance, liberal and progressive, some elements of social good, human rights law, and Eleanor Marx.

Drinks & dinner

For those who don’t know, the Oxford Union is the student debating society of the University of Oxford, but its establishment and prominence is much greater than any other student society. In all my time at Oxford, I have never been a member or darkened its rather elegant portal. Of late, this self-proclaimed trumpet of free speech has seemed more enamoured of celebrity and controversy. I confess to being prejudiced against the Union, believing it to be one of the remaining residual habitats for Oxford’s ‘Brideshead factor’ and a place where pretentious boys go to play parliament in bowties and clipped vowels. I met some lovely people who do not fit this description, but there was no attempt to disabuse me of my prejudice.

The evening began with drinks, at which I had the great delight to meet with my debating opponent Prof. Dean Spade. Dean is an associate professor of law at Seattle University School of Law, and founder of the Sylvia Rivera Law Project,  which provides free legal services to trans people.

At the following dinner, I was seated opposite my debating partner Jayne Ozanne and beside Germaine Greer. Jayne is a member of the Archbishops’ Council and director of Accepting Evangelicals, a network of evangelicals who accept the place of gay people in the church. I admit to being overawed by Germaine’s celebrity, telling her how an ex-girlfriend had given me The Female Eunuch to educate myself. I wanted to have a polite little dinner, too timid to bring up her recent statements on transwomen. The subject was brought up by others. Germaine’s response was that she had been continually, gratuitously misunderstood and misquoted, and that much of this can be traced back to a complex and difficult time at Newnham College.

The staff and food at the Union were very good. The dinner concluded with the pomposity of toasts, the last being the ‘loyal’ one. There are few places left that insist on this bizarre ritual (it is forbidden at my college), and I do not make the toast the monarch. My fellow republican beside me simply, wordlessly sipped at her drink.

Debate

The Union’s debating chamber was full. After some notices by various officers, we proceeded with the ‘paper speeches’ alternating between the proposition and the opposition. The proposition speakers were, in order, Tom Foxton, a student at St Peter’s College, Rabbi Shmuley Boteach, the author of Kosher Sex, Germaine Greer, and Dean Spade. For the opposition we had Harrison Edmonds, a student at University College, me, Jayne Ozanne, and Peter Hitchens.

I followed Rabbi Shmuley’s speech, an energetic performance packed with humour. I felt the only way to go was to contrast some dry, English self-deprecatory wit after the Hollywood bombast. I was not particularly happy with my performance, beginning a little too slowly and rushing the end. I had not timed my text, but it would have been just right for the ten minutes if I had started more quickly.

As Germaine Greer was introduced the inevitable protest erupted in the chamber from supporters of trans rights. She stood and silently faced her accusers, resolute. The protesters mostly shouted across each other, making it impossible for their point to be heard. A silent walk out, the unfurling of a banner or some other act might have been more successful than simple disruption. It was a pity that no member of the protest group remained to deliver a ‘point of information’ during Germaine’s speech or to deliver their own floor speech. The protesters were removed by security, while the Union officers spoke in self-congratulatory terms of upholding free speech at their removal — the irony seemed completely lost on them; they will have glowing political careers. In terms of the speakers, three of us — Dean, Jayne and I — explicitly mentioned our support for trans rights (that’s 2:1 for the opposition!).

The most striking part of Germaine Greer’s speech was her angry emphasis on the number of women who are killed by their partners or ex-partners in the UK — a shocking two women every week. I don’t think it had much bearing on the debate at hand, but it was an important fact to underline, and I thank her for reminding us of it and challenging us to do something about it.

Jayne Ozanne’s speech was brought to us by the word ‘passion’, with a touching account of how she once proposed marriage (the full text of her speech is here, do read it). Speeches from the floor followed, with some very good speakers. Many of these focused on the legislation for same-sex marriage. After the floor speeches, Dean Spade brought us important insight from the historical demography of the United States. He spoke about how marriage and lack of state-recognised marriage has been used to control the lives of people of colour, and its effect continues to this day.

Lastly came Peter Hitchens with perhaps the most lacklustre of all the speeches. He told us how society, politicians and judges have conspired to undermine marriage, and that marriage is a contract and that anyone seeking divorce is a contract breaker. Of course, no lawyer would make such a wild claim. As the Danish lawyer I had dinner with the following night told me, contracts are time-limited, specific in the duties entailed and have clear mechanisms for their cancellation. If marriage be understood as a contract, it is a unique, unusual type of contract. In the same way that new students get sexual-consent workshops in college, telling them that consent must be enthusiastic and ongoing, the ‘I will’ (not the ‘I do’ of Hollywood) of marriage is not made once and forgotten, but remade each day (that’s the hard part). As Peter spoke, all I could do was imagine the woman in a loveless marriage or an abusive marriage being told to keep up her end of the contract, being delivered back ‘home’ by the police from the women’s refuge. The miserable absence of any compassion was telling. For a man who claims to uphold Christian morals, lacking such compassion undermines any claim to be speaking from the vicinity of Jesus.

As they do, they voted. We, the opposition, were narrowly victorious 117:102.

Continue reading “Speaking at the Oxford Union marriage debate” →

Welcoming the new vicar: institutions, collations and inductions

On By Gareth Gilbert-HughesIn Featured, Liturgy7 Comments

I have three clergy friends who are soon to move to new parishes, and have been preparing for their services of welcome. The ecclesiastical nomenclature of these services is complex: one friend is having a collation and induction, another a licensing and installation, and the third an institution and induction. As I am a college chaplain, it has been a while since I have had these done to me, but, as a patron’s representative, I have been involved in a fair few of these services in recent years.

Wigs and seals and tippets and chimeres: thus shall we be known!

The service of welcome for a new vicar, rector or what-have-you is a fairly recent phenomenon, growing to near universal popularity through the 20th century. Before we did public ceremonies, these were fairly private acts of canon law. The twofold naming — an X and Y — is down to the separate admission of the candidate to the spiritualities and temporalities of the benefice.

  • The spiritualities include the responsibility to perform divine service, occasional offices, preach, teach and hold the cure of souls (pastoral care). As the diocesan bishop is chief pastor of the diocese, admission to the spiritualities is given by them or their commissary (often an area, suffragan or assistant bishop, but can be any cleric).
  • The temporalities are the actual legal possession of the benefice as property. In the past this would mean tithes, fees and glebe, but is now a more limited right to manage the property and control the benefice. Nowadays there are many more posts that are ‘incumbent status’ rather than actual incumbencies, usually attracting the name Priest in Charge or Team Vicar, which are exercised by licence rather than right, and the legal possession of the temporalities is lacking.

There are three terms used to describe the handing over of the spiritualities of a benefice: licensing, institution and collation.

  • All beneficed clergy are licensed to their cure of souls, but the term ‘licensing‘ is properly used for the formal admission of Priests in Charge, Team Vicars and others of ‘incumbent status’. The bishop or their commissary grants the spiritualities in a licence that sets out their responsibilities and the limitation to their term.
  • Many Vicars or Rectors who are actual incumbents will instead receive a Deed of Institution, which is effectively the same as a licence, but unlimited in term. Here is the complicated bit! The patron or patrons of the benefice are given permission to present the chosen candidate to the benefice, the bishop then admits the candidate to the benefice and institutes them. Thus, institution is the final step in this ruritanian appointments process over which the bishop has two vetoes: they may veto the patron or patrons’ choice of candidate, and they may refuse to admit (although it is unlawful for a bishop to veto Crown presentations, they may still refuse to admit the candidate). The admission is technically the bishop’s right to examine the candidate before institution (patrons can appeal against a bishop refusing to admit a candidate, and the legal process differs depending on whether or not the bishop cites doctrinal grounds for refusing to admit). If the patron or patrons fail to present a candidate (it used to be within 6 months of vacancy of benefice, but that cannot surely still hold true), the bishop then has the right to collate a candidate, then that right goes to the archbishop if the benefice is still vacant, and ultimately to the Crown. With our modern system of job interviews, the interview panel, which often includes the patron or patrons, makes a decision to nominate a particular candidate, and the patronal presentation and episcopal admission are expected to follow suit.
  • Wherever the bishop is sole patron, rather than presenting to themselves, the system is streamlined into what is called a collation, which merges the presentation, admission and institution into one. If the bishop is one patron among others, the full process has to take place.

It used to be the case that all licensing, institutions and collations happened at the bishop’s chapel or wherever the bishop happened to be. As we have so many bishops today, a bishop comes to the parish church to do these things. If a patron is at the service, they will make a ceremonial presentation. Then the candidate will make oaths and declarations, to which the bishop or commissary will assent to admit them. Then the candidate kneels before the seated bishop or commissary, who reads the licence or deed of institution or collation over them, while the candidate holds the seal attached to it.

How many rings of the bell is enough?

The admission to the temporalities is quite simple after all of that. If one is instituted or collated, the temporalitites are given in the form of an induction. If one is merely licensed, then there are no associated legal property rights. The term ‘installation‘ is used to describe the purely symbolic act of placing a new pastor in their stall, and is used to fill the position where an induction would otherwise happen. Even then, some ceremonies are described as ‘institution, induction and installation’, even though the latter can be seen as a non-essential part of any induction. The bishop issues a mandate of induction usually to the archdeacon to induct the candidate that they have instituted or collated. Often the rural or area dean receives the mandate instead of the archdeacon, if the latter is unavailable, and some dioceses have ancient rights about who may induct whom.

The core of the induction is an act of property transfer, a business deal, which is carried out by the mediaeval practice of the livery of seisin: the property is transferred by passing it, or an object representing it, from the hand of the giver to the hand of the receiver in front of witnesses. At its minimum, this means that the archdeacon or some other places the candidate’s hand on the latch of the church door or the key in the lock while the churchwardens witness. Induction, therefore, has to happen at the church (and only one church is necessary in multi-parish benefices, as the property is legally bundled together so that possession of a symbolic part is possession of the whole), and induction actually happens outside of the church, at the door, whence the incumbent is inducted into the building.

The induction has accrued a number of other symbolic actions. The archdeacon’s dainty taking of the incumbent’s hand on a step dance around the interior of the church is a most delightful custom. The new incumbent’s tolling of the church bell was originally to inform the parishioners habemus vicarium (‘the vicar’s here’), as they were not present at the church for the induction. All sorts of superstitions are associated with this tolling, thinking it indicates how vigorous the incumbent will be in mission or for how long they will stay. Lancelot Andrewes had the tradition of getting new incumbents to write on the back of their mandate of induction the following: accepi clavem, intravi solus, oravi, tetigi sacra, pulsavi campanas — ‘I received the key, I entered alone, I prayed, I touched the sacred things, I tolled the bells’. I do find something romantic in this practice of the new incumbent going alone into the church to pray, touch and toll. It is unclear precisely what is meant by tetigi sacra, whether it is the touching of the consecration points of the church, or the more likely touching of the font and altar, symbolizing sacramental responsibility. However this tangendum (‘touchy feely’) is the origin of the archidiaconal waltz and the crackerjack game of seeing how many baptismal ewers, chalices and Bibles the new incumbent can hold, symbolic of the pressures of ordained ministry, to which the addition of the rite of installation, taking of one’s seat, must come as a relief.

Accepi clavem, intravi solus, oravi, tetigi sacra, pulsavi campanas

I received the key, I entered alone, I prayed, I touched the sacred things, I tolled the bells

Lancelot Andrewes

When most parishioners took no part in these ceremonies, the reading in of the new incumbent on the first Sunday (or at least within a certain fixed period) was the point at which they received their pastor. This is the formal reading of declarations, and I think at one time included the incumbent’s recitation of the 39 Articles to prove how legit they were. While a much curtailed reading in still occurs, it is a hangover from the time when all the other things were done semi-privately. The practice of the new incumbent giving notices, which include a declaration of the next Sunday’s times of service, at the end of their service of welcome appears to be a descendent of promising the archdeacon or rural dean that they will read themselves in on the Sunday.

Watch and pray

On By Gareth Gilbert-HughesIn Featured, Liturgy2 Comments

Liturgists are often accused of focusing on the pointless minutiae of Christian worship; to the accusers, this articles is a gift! I want to discuss the rarely discussed issue of wearing a watch while ministering liturgically.

Bishop Conley wearing a watch.
Bishop Conley wearing a watch.

The photograph to the right shows Bishop James Conley of the Catholic Diocese of Lincoln, Nebraska. Everything about him in this picture is dignified and elegant in the context of Mass. All except his wristwatch. At first, it looks like a chunky Casio G-Shock on a rubber strap, but it might be something a bit more sophisticated on a ‘gun metal’ bracelet. It is rather obvious, and that is partly because he has chosen to wear it on his right wrist. Priests always bless with their right hand and perform most liturgical gestures with the right, so a watch on the right is always going to have more presence. The picture of Bishop Conley would probably not have jumped out at me if he had worn his watch on the left.

The wristwatch became popular in the early twentieth century. Earlier wristwatches tended to be for women, an alternative to wearing a watch on a chain or ribbon around the neck and worn on a bracelet. It is odd to think of the wristwatch as feminine: pocket watches were the then masculine style. War changed things; it always does. Officers coordinating manoeuvres of troops advancing under rolling artillery barrages were issued wristwatches as they needed to be able to check the time constantly while keeping their hands free. Wristwatches quickly became popular after the First World War but were still considered rather gauche in certain circumstances. In the early 20th century, it would have been unusual for a priest to wear a wristwatch at the time of divine service. I am not sure that there have any been instructions against priests wearing wristwatches while ministering liturgically, but quite a few retired priests have the habit of removing their wristwatch in the sacristy before celebrating.

Most wristwatches have a crown at 3 o’clock. They are traditionally worn on the left wrist so that one could easily wind and adjust them with the right hand (a watch worn on the right is still awkward to work with the left hand, even for a left-handed person, as the hand will cover the face). With the advent of quartz and digital watches, this became less of an issue, and many now wear their watch on their right wrist as a matter of personal choice. However as was noted above, a priest wearing a watch on the right wrist will be constantly flashing it at every liturgical gesture.

Pius IX (1792–1878) was perhaps the first pope to wear a watch and was gifted with a Patek Philippe pocket watch. Pope John Paul II was known to wear a silver-gold Rolex Datejust, which is fairly mid-range as far as Rolexes go (and the same model as worn by the Dalai Lama). Pope Benedict XVI was given a rather fine Junghans Tempus Automatic. Pope Francis wears a little black plastic Swatch. They all wear or wore their watches on their left wrist, and all are fairly subtle, even John Paul II’s Rolex was fairly discreet. The lesson perhaps is that, if a priest wears a wristwatch, it should be a subtle model worn on the left. Even when worn on the left, certain two-handed liturgical gestures — greeting with arms outstretched, raising the Gospel, the orans position, and the elevation of the Eucharistic gifts — can make the watch visible.

Popes and their watches

Some older patterns of cassock come with a small pocket for a pocket watch. The Wippell version has this pocket high on the left breast, while others have it slightly above the waistline, on the left also, so that it is covered by the cincture. One point is that it is virtually impossible to check a pocket watch whilst vested in a surplice or alb, and perhaps there is a meaning deeper than Houdini-like moves in white linen here.

The time of prayer and praise should be timeless. In liturgy, there is a foretaste of the heavenly banquet, and therefore of eternity. I remember one dapper gent at a formal dinner (which are two-a-penny in Oxford) telling me that he thought it incorrect to wear a watch with a dinner jacket, thinking it symbolizes a rather rude indication that one might have other plans. Surely this argument is even more appropriate for divine worship.

In my last parish, the vicar and I would often check our watches at the end of the main Sunday Mass to see how long the service had taken. There is a lot to pack into a big Parish Mass, and it is important to be respectful of the time of congregants. The parish at which I preached last Sunday has a little pocket-watch-shaped indentation on the top edge of the pulpit, sadly sans watch, and, likewise, the good timing of a sermon is important. In the past, a church clock might be the only timekeeper in the parish, so we have a long interest in telling the time (out loud). There is a discipline here of the punctuality needed to honour others and God that leads us to worship, and the timelessness within worship.

My Orient Bambino.

To the right is a picture of my Orient Bambino Automatic. It is really cute and quite reasonably priced. Its classic look makes it suitable for wear with the cassock. Its case is a little on the large size, but it remains subtle. I retain the watch for choir offices but have taken to removing it before celebrating Mass for the reasons cited above. I pray

O God, thou art Lord of all time and eternity : in the slenderness of this time that we give unto thy praise, fill thou thy servants with a foretaste of thy eternal promises, through Jesus Christ our Lord.

The Book of Strange New Things, by Michel Faber

Book Review: The Book of Strange New Things, by Michel Faber

On By Gareth Gilbert-HughesIn Featured, Religion3 Comments

This tale of a Christian missionary in space tells us more about life, love and faith than most down-to-earth fiction.

Michel Faber once said that he was an atheist. If that is still true, his latest novel — The Book of Strange New Things — suggests that he takes religion so seriously, considers it so valuable, that he cannot bring himself to sully it by believing. Within the novel, the ‘Book of Strange New Things’ is the Bible, and so Faber has written his own bible, what he wants to say to our common humanity about life and death, faith and doubt. He has produced something far more lucid and alive to human joys and sorrows than any bowdlerised attempt by AC Grayling.

The book is full of humour, that warm kind of wit that dimples the cheeks when we catch a glimpse of the fact that everyday human existence was ever part comedy. Yet Faber had me weeping in despair for humanity too, and he gently led me back and forth between the two until I understood the need for both.

Peter Leigh is an English Christian pastor who has been called to be a missionary. To say that Peter’s marriage to Beatrice is a happy one is an understatement: they are a perfect partnership and their love-life is good. But that mission means that they will be apart for the first time since they married. The novel opens with the couple driving to Heathrow Airport, finding a lay-by for last-minute lovemaking, and the nervous separation.

The Book of Strange New Things is sci-fi, but it would be wrong to pigeon-hole it as genre fiction. It depicts a near future: near enough for everything to be totally recognisable as if it were today. The only difference is that a faceless corporation — USIC — has started a colony on the planet Oasis (so named in competition by a schoolgirl in Nebraska). So much, so sci-fi, except that Peter has been called to bring the Gospel to the inhabitants of Oasis, the Oasans — when a colleague refers to them as ‘aliens’, Peter reminds her that the humans are the aliens on Oasis. We are saved from too much sci-fi by the fact that we are limited to Peter’s experience and limited understanding of what is going on. As is common practice in sci-fi, Peter is put into a drug-induced suspended animation for the month-long ‘Jump’ to Oasis, resulting in some crazy, mind-bending jet lag. On arrival, his liaison, Grainger, apparently gives him a full briefing, but, as he cannot remember, we too are left in the dark about the practicalities of living in an extraterrestrial colony until Peter find out the hard way. And there is that nagging question: why would USIC want to spend millions to send a missionary into space?

The USIC base on Oasis is described as the most ugly airport terminal imaginable. Its concrete edifice is populated by a skeleton workforce that is still setting things up. Peter’s colleagues are characters, but not that characterful — somewhat self-repressed workaholics. The functional mess hall where the members of the community meet serves some expensive imported earth food alongside simulated earth favourites made from the various flora and fauna of Oasis, all to the background drone of Patsy Cline, Bing Crosby and Frank Sinatra. Like the food, all is recognisable and yet somehow alien.

While Peter is bringing the Good News to the Oasans, there is Bad News from Bea about far-away Earth. The ‘Shoot’ — a text-only interstellar messaging relay — enables Bea and Peter to write to each other, but their text-only relationship is awkward, unnatural. Both now inhabit worlds that the other cannot but fail to understand. First of all the news is full of terrible natural disasters, then Tesco stops stocking any decent chocolate desert, and finally Tesco goes bust. Culverting the sewer of Hollywood disaster movies, one wonders whether this is a more real description of how we might experience the beginning of the end of the world from suburbia. Michel Faber is on record for turning down British citizenship because of the Iraq war, and one can see that for him just nudging Cameron’s crumbling Britain up a gear makes for an apocalypse that is both frightening and believable.

At first the Oasans look like mediaeval monks. They are short and thin, wearing pastel-coloured hooded robes, and live a communal life of simple agriculture, without machines or electricity. When Peter first takes a look inside one of their cowls what he sees is described

“Here was a face that was nothing like a face. Instead, it was a massive whitish-pink walnut kernel. Or no: even more, it resembled a placenta with two foetuses — maybe three-months-old twins, hairless and blind — nestled head to head, knee to forehead. Their swollen heads constituted the Oasan’s clefted cheeks, their spindly arms and webbed feet merged into a tangle of translucent flesh that might contain — in some form unrecognisable to him — a mouth, nose, eyes.”

For Peter’s first, official visit to the Oasans, they have scrawled ‘WELCOME’ above the door to one of their houses. As his new flock gather, rather surprisingly they break into a few verses of ‘Amazing grace’, lisped and warbled by alien throats. They are desperate for him to read to them from the ‘Book of Strange New Things’ about the ‘technique of Jesus’.

The book design in itself is a delight: the white-and-gold dust jacket represents the spiral dance of the rain of Oasis. As a lover of fine typesetting, the publishers Canongate made the commendable decision to set the text in Eric Gill’s Perpetua, the ‘Shoot’ messages between Peter and Bea are in the clean, typewriterly Officina Sans, but best of all is the book’s use of Blambot’s We Come in Peace, a comic-book font for representing alien languages. Some of the Oasans have learnt English, but their inability to pronounce ‘s’, ‘t’ and ‘ch’ means that these are replaced by Blambot’s symbols. Later, as Peter learns their language, we see whole words, even speeches, in this script, and the reader is left to imagine how these alien sounds are made.

The Book of Strange New Things deserves rereading. Michel Faber has packed it with little observations and cryptic references. Faber litters the narrative with hanging questions and mysteries, letting a few go unanswered, and surprising the reader with some rather mundane answers to others, bringing sci-fi bang down to earth — and rather wonderfully.

How to have a feminist wedding in church

On By Gareth Gilbert-HughesIn Anglicanism, Featured, Liturgy8 Comments

Laura Bates, the founder of Everyday Sexism Project, is getting married: congrats! She has written in the Guardian about how to have a feminist wedding. Basically, it is an example of the personal being political. Laura Bates writes about her personal choices, which she has every right to make, but many feminists would lament that she did not go far enough in demonstrating her feminist credentials. A close feminist friend showed me the article and described it as retrogressive and non-radical. I feel somewhat more forgiving, as the article is much more one woman’s very personal choices and wrestling with deeply ingrained sexism of this traditional rite of passage.

I have been celebrating weddings as a priest of the Church of England for the last fifteen years, in Darlington, West Wiltshire, London and Oxford. I’m a man priest and a feminist (not too common a combination, sorry!) and I believe that it is easily possible to have a feminist wedding in church. The Church of England will not be offering same-sex marriages any time soon, but will probably get round to it in time for your gay children to enjoy the grace of this sacramental union.

Here is my how-to guide to feminist weddings in the Church of England.

Know the difference between folk tradition and liturgy

When most people think of church weddings they think of white dresses, bridesmaids, bouquet, giving away and all that kind of stuff. Absolutely none of this is required in a wedding in the Church of England. Even Laura Bates agonized about having to say she would ‘obey’ her husband, only to find her local rector tell her that the requirement to promise obedience was long gone (actually for a few decades longer than her rector told her).

The feminist threshold.

Here is the key thing: there are things that the church legally requires for weddings, and then there is a lot of folk tradition and unrealistic expectations that is heaped on top of it, like burying an expertly baked cake under a gallon of squirty cream!

Liturgy is the words and actions used in church services (and a whole lot deeper than that too). The Church of England’s most recent set of liturgies was published in the year 2000, and is called Common Worship. You can find the wedding liturgy from Common Worship on-line (you can also download a complete PDF with all the marriage texts). Anything that is not specified in that is optional. So no white dresses, bouquet, bridesmaids, obeying or giving away, unless, of course, you want it.

Put down the wedding books — that are just about keeping the charade going — and read the wedding liturgy. The church has designed it to be gender equal by default!

There is also a financial advantage to knowing this: the church’s fees for weddings are set nationally and are not really all that steep. The huge expense of church weddings lies with all the expected but non-mandatory trappings. The central act of joining hands before the altar comes with a price tag of a few hundred pounds paid to your local church.

Cutting back on the folk traditions surrounding and suffocating weddings with patriarchal symbolism is an exercise in managing expectation. If you are a feminist, yet, like Laura Bates, feel that you cannot marry without some of the traditional trappings, then that’s really OK. It is tough to go against the expectations of a society, your family, and even your own emotions. Just make your feminism clear in other ways, and demonstrate that no patriarchal symbolism is intended.

Continue reading “How to have a feminist wedding in church” →

A spotter’s guide to Anglican dress-up

On By Gareth Gilbert-HughesIn Anglicanism, Featured, Liturgy10 Comments

This is a somewhat lighthearted look at what Anglican clergy wear in church. It is particularly for those who want a field guide to spotting Church of England clergy, but may work elsewhere in the Anglican Communion, albeit the C of E is far broader (in a few dimensions) than most other Anglican churches. Here are the five rough categories of Anglican dress-up

Reformed tradition

Old picture of the author wearing Anglican choir habit.
Old picture of the author wearing Anglican choir habit.

This is the form of vesture that was eventually created for the Church of England after the Reformation: cassock (double-breasted of course), surplice, hood and scarf are the main ingredients. This tradition remains strong amongst conservative evangelicals and old low-church traditionalists. Its centuries as the official vesture of clergy make this the top trump of Anglican style: never wrong for any liturgical occasion, in spite of what the invite might say. If you’re really lucky, an adherent to this style might preach in gown and bands. Wigs, unfortunately, are now uncommon.

Liberal tradition

This takes its cue from Vatican II and 20th-century moves to liberalise and simplify vesture: cassock-alb and stole are the main ingredients (the bare minimum to satisfy canon law). This is the vesture of the lead character in Rev, and is now the norm in middle-of-the-road Anglicanism. The cassock-alb is like the liturgical equivalent of Ugg Boots. While it is possible for the cassock-alb to be simple, unfussy, it is far too easy for things to go pear-shaped — an oatmeal polyester pear. Stoles and scarves (whatever the difference might be!) make use of nice, often personalised, embroidery. Whenever two or more clerics of this persuasion meet there will inevitably be a colour clash, often enough to turn sensitive Anglo-Catholics low church.

Abolitionist tradition

The reformed and liberal traditions did not go far enough for some for whom even a clerical collar is dressing up: no vestments is the idea. This tradition is most popular among charismatic evangelicals. Even here there is a spectrum of fashion: those who wear a suit because they mean business, and those who wear jeans because they want to be down with the kids. Of course, not wearing vestments is as much as a statement as wearing them, and draws attention to and even clericalizes what is worn instead (as the blue suit and tie has become in some protestant churches). Celebrating main Sunday services regularly in this manner is a flagrant breach of canon law, but the bishop will try not to notice.

Sarum tradition

The liturgical ‘archaeology’ of the late 19th and early 20th centuries, led Percy Dearmer, among others, to seek and revive a distinctively English pre-Reformation vesture, particularly from the Sarum liturgy books. The point was to look Catholic without looking Roman: a way of being high church without the wholesale adoption of Roman fashions. The thoroughgoing version of this tradition is all but extinct: there are very few who use one of the reinvented Sarum liturgical colour schemes (brick red, blue, yellow?) or consider resurrecting the almuce (fur is not an ethical look). Yet its mixture of dignified, simple catholic vestments at mass (mostly now from the Roman tradition than any real attempt to recreate Sarum norms) alongside the seriously Anglican surplice and scarf at offices (the reformed style) meets some refined expectations, and it has become the standard Anglican compromise in many of the big establishment churches, like cathedrals, major churches and Oxbridge chapels. Anything too Roman is rejected: lace, birettas, skullcaps and cottas. Anything too liberal is likewise rejected: cassock-albs, polyester, communion without a chasuble.

Roman tradition

Perhaps because the Roman Church sets out its rules on vesture with such detail it is attractive to Anglo-Catholics: cassocks, albs, chasubles and cottas are the order here. In many ways, the late 19th and 20th centuries have seen much of this tradition become mainstream in the church: particularly noticeable is the use of Roman liturgical colours. One might say that the liberal and Sarum traditions above are simply Roman style repackaged for Anglican sensibilities. Lace and birettas are the mark of serious adherents to this persuasion, and surplice and scarf are out. There are some of this tradition who are more into the Vatican-II style (liberal style but with separate cassocks and albs, plus chasubles), where others are positively Tridentine (pass the maniple, Father!).