A quiet night: Compline in dark times

A recent Facebook post from the chapel of Keble College was a significant and welcome reminder of the important place of Compline in non-eucharistic liturgies. Keble College is not the only Oxbridge chapel in which Compline may be found: amongst others, Jesus College and Hertford College.

We might think of other examples which point to the attraction of Choral Compline: Christ Church Cathedral, Vancouver; St. Mark's Anglican Cathedral, Seattle (with its 'Seattle rite'); Trinity Church Wall Street, New York City; and St. Giles in the Fields, London. This also has an important ecumenical aspect, with Roman Catholic and Nordic Lutheran cathedrals offering Choral Compline. At times it can also be found in Church of Scotland cathedrals.

Just as Choral Evensong has experienced a revival in its congregations over the past decade, and as there are hints of a re-emergence of Choral Matins, so Choral Compline has also established itself as a significant part of the non-eucharistic liturgies offered by churches. The ecclesial background to this, of course, has been the widespread practice (across churches) of the Eucharist being the central act of worship in Sundays. This has (eventually) necessitated a reinvigorated offering of non-eucharistic liturgies, coinciding with cultural trends which seem to be open to the contemplative character of the choral offices.

There may be some who will point out that Compline is not to be found in BCP 1662. This is not entirely true, as Evensong clearly incorporates essential aspects of Compline: Compline was not so much rejected by Cranmer as integrated into the daily prayer of the parish in Evensong. What is more, the Prayer Book tradition, as it evolved, has embraced the office of Compline: in Ireland 1926, in England's Proposed Book of 1927/28, in Scotland 1929, in Canada 1962, and then in TEC 1979.

This coheres with a fundamental aspect of the Prayer Book tradition: as Martin Thornton described it, the Prayer Book has "a remarkable amount in common" with the Rule of Benedict, particularly in providing an order of prayer "for an integrated and united community, predominantly lay". With Compline being part of the communal prayer of the Rule of Benedict, there is good reason to also include it within the Prayer Book's order, so that the parish, like the monastery, can pray at day's end.

In doing so, Compline - no less than Matins or Evensong - can also be embraced by the Anglican choral tradition. This brings to mind Hooker's delight in the choral tradition:

a thinge which filleth the minde with comefort and heavenly delight, stirreth up flagrant desires and affections correspondent unto that which the wordes conteine ... watreth the harte to the ende it may fructifie ... serveth as a most approved remedie against all dolefull and heavie accidentes which befall men in this present life (LEP V.39.4).

As with Choral Evensong, the choral tradition deepens the contemplative character of Compline, inviting the congregation to stillness and reflection, to a dwelling upon psalms and canticles, with an anthem gathering up thoughts and emotions in prayer. At day's end, this can be an anticipation of the heavenly Jerusalem, when this world will be caught up in the praises of the company of heaven, beholding the beatific vision.

Day's end has a particular resonance as we enter into Autumn with its early sunsets, and as the dark time of the year lies before us. During the dark months, Choral Evensong is often sung as the sun sets and darkness fall. Compline, however, is sung as deep darkness surrounds us. It is a time when fears and uncertainties, frailties and anxieties can gather. It is a season which also reflects the times in which we live, these years of the early 21st century, over which dark fears, ancient hatreds, and bitter resentments cast a long, gloomy shadow.

Compline draws us to the Light during the dark times. The Nunc Dimittis, at the heart of the office, centres us upon the One whose bright glory is for the nations, fulfilling the ancient hopes of Israel's prophets. 

The Compline psalms call upon the God of Abraham, praying "the light of thy countenance upon us", sharing in the praises of Sion. 

The imagery of the office hymn - "evil dreams ... phantoms of the night ... ghostly enemy" - reminds us that our fear of the darkness (in our own lives and circumstances, in the world and its conflicts) is no antiquated emotional response, to be replaced by an enlightened technocratic analysis: "an enemy hath done this". 

And with the collects of Compline the office draws to a close, petitioning that the darkness may not overwhelm us, that we might dwell in the Light:

Look down, O Lord, from thy heavenly throne, illuminate the darkness of this night with thy celestial brightness ...

There is good reason to value how the Prayer Book tradition has embraced Compline, and to recognise in this a meaningful addition to the Prayer Book's daily offices. Shorter than Matins and Evensong, it can offer a gentle introduction to the church's prayer in psalms, Nunc Dimittis, Creed (in some version of the office), Lord's Prayer, and collects. Choral Compline can be a contemplative exercise, significant in a social environment frequently overwhelmed by noise and distraction.  And it does so amidst darkness, with powerful personal and cultural resonances.

The Lord almighty grant us a quiet night. Compline can brings us to behold the transfiguring, redeeming presence of the Triune God in dark seasons, holding and sustaining us, in the hope of the perfect end unto which we are called.