Back to happier things.
My initial thought had been that we could go to Hagia Sophia Cathedral in London for Liturgy on Sunday; I had only been able to quickly walk through there back in ’07, and thought it would be awesome to actually go for a service and perhaps see the folks I had met who attended there.
Turned out that the Sunday we were going to be in England was the Sunday of the Prodigal Son, however, and given the role of that day in preparing for Great Lent, it seemed preferable to attend a service in English. The Cathedral does a Divine Liturgy in English on the first and third Saturdays of the month; otherwise, they do everything in Greek. (“We’re the patriarchal cathedral for the Greeks in London,” the choir director there told me when I met him. “Our services are in Greek or else.”) Alas, we were there for the second Saturday.
Plus, as Dr. Lingas had told us on Friday, it was a Sunday for Byzantine chant in English up in Oxford.
Liturgy started at 10:30; the earliest train to Oxford we could catch was at approximately 8:30am, and that got us up there around 9:50. It was about a twenty minute walk from the Oxford train station to the Holy Octagon, and I remembered where it was easily enough.
This was the first time I had seen the interior of the Oxford church; while humble in a lot of respects — it is a very simple brick building — they have done a lot with what they have. Also, while somewhat smaller than All Saints, I’d say they packed in about 30-40 more people than we typically do — it was filled to the gills. On the other hand, it was 2 February on the Old Calendar (the Meeting of the Lord, or Candlemas as doubtless some of the English converts might call it), so it being a major feast might well have accounted for the attendance.
The celebrant was Metropolitan Kallistos (Ware); the homilist Fr. Ian Graham; the cantor Dr. Lingas. Talk about a delightful treat of a morning. Metropolitan Kallistos served with a great deal of enthusiasm and verve; I’ve said before that recordings really do not capture how animated he is, and I would like to reiterate that point. Fr. Ian’s homiletics are very different from what we were used to, but not in a bad way, and it was very valuable to hear on this particular Sunday. Dr. Lingas — with one other person — sang essentially a stripped down version of The Divine Liturgy in English; what was interesting was that many of the same, shall we say, pastoral realities were present as I run into at All Saints. For example, the “Dynamis” of the Trisagion was, as is the case for us, merely a repeat of the first iteration rather than a separate, longer, melismatic comp0sition. Also, as with Bloomington, as soon as the Liturgy was over — time to start chatting! In all fairness, they actually have to go to a separate building entirely for their coffee hour, so there’s no hallway into which they may just quietly slip. It was nonetheless comforting to see that such issues are not geographically limited, shall we say. One fascinating difference is that at All Saints, more or less everybody in the congregation tries to sing everything; in Oxford, the people were largely silent.
The Oxford church is on the property of something called Ss. Gregory and Macrina House; it’s a house that exists as a center for non-liturgical Orthodox activity at Oxford, including some accommodations for students and the occasional visitor. It also appears to be where the offices for the Fellowship of Ss. Alban and Sergius are presently located, and is also where the coffee hour occurs. I hope to have some occasion to spend more time there in the future.
Following Liturgy, we ate lunch at the Eagle and Child; alas, it was full enough that the Rabbit Room was inaccessible, but the bangers and mash — and the fish and chips, and the beer — were still quite tasty regardless.
The rest of the day was spent strolling around the town and the campus, and it was a gorgeous, if chilly, day for it. In some respects, it was good we were there on a Sunday — most places where we might have been tempted to spend lots of money were closed. That said, Blackwell’s is an exceedingly pleasant place to spend several hours (and perhaps hundreds of pounds). They have shelves and shelves of things which have to be special ordered here — Greek New Testaments and Septuagints, English-Norwegian dictionaries, and so on. On the other hand, Oxford is certainly a place where people with those kinds of interests are concentrated, so that shouldn’t be a surprise. One more reason to contrive a reason to move there someday. Alternately, it’s a great reason to have a little notebook in which one can write down ISBN numbers and look online for better deals in US dollars.
We attended Evensong at Queen’s College; it was almost entirely at the other end of the spectrum of liturgical practice and singing from Metropolitan Kallistos and Dr. Lingas, but it was a nice reminder of what good liturgical singing can sound like in the Western tradition. I forget how much I like a pointed psalm sung antiphonally.
Finally, it was time to go back into the city. We got good sausage rolls from a bakery called La Croissanterie, and boarded the train.
Tips: It is reasonably common to encounter cash-only locations in Oxford. The bakery was cash-only, a coffee chain called Caffè Nero, and admission to the Saxon tower of St. Michael’s at the North Gate (“the oldest building in Oxford”) was cash only. (Megan went up; I didn’t. Again, something about paying to see part of a church just doesn’t sit well.)
Evidently, if the Orthodox visitor to Oxford were to contact the Ss. Gregory and Macrina House well enough in advance, they might find that they would be able to stay there. I don’t have any other details, and they don’t have a website or an e-mail address I am able to find, so the easiest way to contact them appears to be by phone — 01865 513117.
Yeah, Oxford is still my favorite place in the universe. What can I say?
Coming soon: how we actually got to bum around, y’know, London for day, and why the Sherlock Holmes Pub and Restaurant should be avoided at all costs.