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'The warmest language of gratitude and praise': the Benedictus at Matins

Continuing with extracts from John Shepherd's A Critical and Practical Elucidation of the Morning and Evening Prayer of the Church of England (1796), we turn to the Benedictus, used after the second lesson. Shepherd provides a richly Christological explanation of its placing after the New Testament reading, echoing Hooker's defence of the Gospel canticles:

For the redemption of the world by the incarnation of the Son of God, of whom John was the forerunner, it breathes the warmest language of gratitude and praise. It is therefore properly placed after the second Lesson, which being always selected either from the Gospels or the Acts of the Apostles, necessarily exhibits some portion of the history of our redemption.

That said, Shepherd - like Secker in the mid-18th century - defends the more common usage of the Jubilate, regarding the Benedictus (as did Hooker's opponents!) as addressing particular circumstances and therefore not entirely appropriate for general use:

The whole of the hymn, however, having been uttered upon a peculiar occasion, and under extraordinary circumstances, and the latter part being addressed to the infant Baptist in particular, and referring solely to his immediate office, it may be fairly considered as less adapted to general use than some others, and on this account probably, it is seldom read after the second Lesson. In its place therefore with the greatest propriety, we generally use the hundredth psalm.

As a response to this, we might note that person and ministry of John the Baptist is an integral part of the mystery of our redemption, as set forth in the Gospels and the apostolic witness. The canticle's reference to the Baptist, therefore, rather than making it less appropriate for general use, actually suggests the opposite: it is a means of consistently reminding the church of the role of John the Baptist in salvation history.

What is more, however, Shepherd also provides an account of the liturgical use of the Benedictus as reflecting the pattern of the evangelical proclamation of the Incarnation:

The angel, who first published the good tidings of great joy to all people, was suddenly joined by "a multitude of the heavenly host praising God, and saying, Glory be to God on high, and on earth peace, good will towards men." Thus, when the minister has recited a part of these good tidings from the Gospel, we receive them with joy and thankfulness, and unite with him in praising God. We adopt the words of Zacharias and say, "Blessed be the Lord God of Israel, for the hath visited and redeemed his people."

Taken alongside his Christological explanation of the placing the canticle after the second lesson, this points to the theological and liturgical rationale for regular use of the Benedictus at Matins. It draws the church to the Christological centre, and there shapes and gives voice to our praise for the redemption wrought for us in and by "the dayspring from on high".

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