Church of England Daily Prayer - Contemporay - Combined Prayer

Trinity Daily Prayer

A simple Liturgy of the Hours for singing available here.
Resources for the Liturgy stored at: Company of Voices Resources.

Thursday, 26 July 2012

Taizé and the Daily Office

Slightly updated 26th July, 2012
The capacity of the Taizé Community to inspire young people never seems to fade. I first visited as a 17 year old in 1982 and was profoundly effected by the week I spent there. I have been back many times since and with many different groups. Most recently, over the last three years, with groups of Year 10 pupils from school. They too were profoundly moved by the whole life and by the worship at its centre. In particular when the first group returned they spoke about the extended (10-15 minutes) silence in the middle of each of the three times a day community prayers. They asked us if we could have more silence in school and they spoke to the School Council and to the whole school in worship about this. We employed a meditation teacher to work with every teaching group in the school, bought large sand timers for every room and have worked since on developing a culture of silence and calm. People who visit suggest that it is working; it matches our restorative approach in which restorative meetings have replaced punishments and silence often forms part of those meetings, as one pupil put it 'things are never the same after the silence.'
The worship at Taizé has not stayed the same. Even since my own first visit there has been a profound shift in the way in which the worship is done. Here's a brief sketch of some of those changes based on the various editions of the community Office books I own.
From its very beginnings the Community at Taizé were linked to the 'Eglise et Liturgie' movement in Reformed Swiss and French Christianity that sought to recover a liturgical life for the churches of the reformation and was closely linked to and influenced by the liturgical movement of the twentieth century.
Delachaux et Nestle 2me edition 1953
The first published version of a Daily Office for the use of the community was jointly published with the Eglise et Liturgie movement and the Communaute de Grandchamp, the female community in Switzerland.
There is very little available in English about Eglise et Liturgie and its founder Pasteur Richard Paquier but there is a useful essay here.
Paquier was familiar with the liturgical forms of Anglicanism including the recovery of the Anglo-Catholic revival.
L'Office Divin is a very developed liturgy which lays the foundation of the Taizé community's future publications. It contains an annual lectionary of four readings a day, a six weekly cycle of psalms, collects and propers for biblical saints and celebrations. The principal difference to the later development of the Office in the community is the inclusion of metrical Office hymns of the western tradition and the use of the traditional 8-fold western office distributing parts over the morning and evening Offices. 
The foreword is written by Paquier but with a short additional foreword by Taizé's own Brothers Roger and Max (Thurian). 
A brief sketch:
Monday and Thursday material from Matins
Wednesday and Saturday material from Lauds
Tuesday and Friday material from Prime
Sunday material from Terce
Tuesday material from Compline
Wednesday material from None
Monday and Thursday material from Vespers
Sunday material from the Orthodox liturgy
Saturday material from Compline and other sources
Friday material from Orthodox sources
Les Presses de Taizé, 2me edition 1963
The next editions of the Taizé Office abandoned the distribution of the parts of the 8-fold Office and have a more 'digested' feel to them. The lectionary is completely new with three readings a day, the distribution of psalms is also new with Psalm 119 used on Sunday mornings. This version of the Office was widely known and hugely influential on Roman Catholic priests many of whom abandoned the traditional breviary in favour of it (see Bugnini, The Reform of the Liturgy, for information on the returns made to the Vatican from bishops and priests on the state of the use of the Office and the desire for renewal).
The next editions I own are from 1966.
The French version contains the Psautier de Jerusalem, pointed for singing to Gelineau type psalm tones and with antiphons identified by verse number for the various seasons. Notably it contains many litanies, some of these were recovered from historical liturgies of the various churches. Bugnini points out that Thurian made a specific intervention on the use of preces or litanies like this in the renewed Roman Office.
In a slightly later version the antiphons have been printed separately at the top of each psalm.
There are outline forms only of the little hours (Terce, Sext and None) an outline vigil and a weekly cycle of a relatively unchanging Compline. the Lucernarium which would become such a feature of the worship at Taizé already appears. The English translation used the Grail psalms for the introductions (no psalter is included) and 'thee' and 'thou' forms when addressing God throughout. Music for the Office was provided in the community church in duplicated, stapled A4 booklets. The psalm cycle remains over six or four weeks but now used the liturgical/vulgate numbering and moved Psalm 118 (119) to Mondays.
The next version of the Taizé Office was re-titled as La Louange des Jours and took into account the new liturgical calendar of the Roman Catholic church and its collects. A three year Office lectionary accompanied the three year Sunday Mass readings. 
The English translation was done by Emily Chisholm and was published by Faith Press in 1975 and, in the edition shown, by Mowbray in 1984. It omits a lectionary and collects leaving these to the official versions but included a four week and six week table of psalms. The English was modernised. From my own experience this was widely used by Anglican clergy who were faced otherwise with the Book of Common Prayer or only very lightly updated versions of it.

The red, hard bound editions were still in use in the Community Church in the late 1980's and early 1990s. 
The translation of the psalms shown, known as Psalms from Taizé was done by the community's brother Anthony (Teague) an English born monk who has since spent most of his life in Korea. He has made them available electronically here. There is also a useful essay on the Taizé liturgy from his website.
The psalm translation includes the psalm tables, a common antiphon for each psalm and two sets of psalm tones, one on the Gelineau 'pulsed' or stressed model and the other with simple end of line modulations. The translation is fresh and less wordy then the Grail version and they deserve to be better known.
I think I am right in saying that the Grandchamp community still use La louange des jours and that it has continued to be printed.
In the 1990's in the face of the continuing large numbers of young people gathering at Taizé and speaking many languages Brother Roger simplified the liturgy radically, long readings replaced by short sentences of Scripture and psalmody cut to a minimal level. The worship is still clearly structured around praise - psalmody - reading - response - praise - intercession - conclusion. The community now use the Psautier liturgique oecumenique.
Taizé have published a very simplified Office book in the form of Priere pour chaque jour / Prayer for Each Day which are clearly inheritors of the community's evolving pattern of worship.
It is interesting to speculate on the effect on the monks themselves of this form of worship but  the proof perhaps is in the continued strength of the community and their ability to draw young people to God in a way which is almost unique in the contemporary world.
Many of us will have been subjected to the phenomena of dreary, too slow, even organ accompanied versions of Taizé chants sung in the context of fairly traditional Anglican liturgy. It is often easy to think that they only work in the context of the original community but done well they can work elsewhere. 
I recently took a group of young people to Dartmoor for four days. We celebrated a very simple four fold Office each day using Taizé chants to avoid the need for Office books. Solo voices read psalms, readings and prayers. There were one or two very good singers but in small spaces - a tent then a stable, this worked well with a group of fourteen.
This has been a very short introduction to something that deserves a greater study. The effect of Taizé on the renewal of Roman Catholic liturgy, and especially Thurian's influence on this and that of the Eglise et Liturgie movement (and not least the Anglican influence on them), and the worship of the Grandchamp sisters all deserve further investigation. There is also an interesting evolution in the eucharistic rites at Taizé which deserve further study. 
A group of 50  travelled from Trinity to Taizé this summer. It will be interesting to see the continuing evolution in the worship over the coming years.

One of the things that struck me this summer at Taizé was a comment made by Brother Paolo of Taizé about the great generosity of the older, French speaking brothers who joined a community with a French, monastic style Office and now give themselves in the multi-lingual, international worship of thousands of young people. This generosity and hospitality is so much a part of Taizé that it is easy to forget the cost involved but most of all the great openness of heart that it requires.

Wednesday, 18 July 2012

Daily Notes: Back in September

Fr Richard at Taizé
Summer 2011
I am having a break from the daily notes and readings on the Common Worship Daily Prayer lectionary. They will be back on September 3rd.
Partly because I shall be in Taize with Year 10 in July and then it is the summer holiday.

I also want to spend some time over the summer compiling a sort of catena on each psalm to paste whenever they appear in the lectionary, or link to them, haven't decided which yet. Many thanks to those who have read and used them so far. No great claims to scholarship and definitely not seeking originality. Just sourcing a few gems from the tradition to share.

I will post liturgical texts for the summer feasts.

Wednesday, 4 July 2012

Guest post: Review of the Saint Helena Breviary

Many thanks to Father Paul Barlow for the review that follows of the Saint Helena Breviary. More guest posts on associated themes are very welcome.

The Saint Helena Breviary Personal Edition

Church Publishing New York 2006

ISBN 13 978 0 89869 516 8

A Personal Review

This book had its beginnings in a conversation in 1998 between two sisters of the Order of Saint Helena, a women’s community within the US Episcopal Church. It began a process of revising the language of the Psalter (i.e. the 1979 US BCP Psalter) and led to the publication of three books. These are the Saint Helena Psalter and two versions of the Saint Helena Breviary: the “Monastic Edition” used by the sisters and the “Personal Edition” intended for any and all who wish to pray the prayer book offices in language that was inclusive and expansive. The story of the Saint Helena Breviary can be found here:

The Personal Edition includes the material used by the sisters laid out in a way that is more flexible. The language of the psalter and canticles was the spur for the book. The sisters’ aim was to revise them in such a way that masculine imagery was replaced by inclusive and expansive terms for God and humanity. Expansive language aims to enlarge the variety of words for God so that none dominates. A number of alternatives replace the names Father and Son, the substitution is not merely mechanical but the result of both scholarship and practice, the practice of singing the new versions until they “feel right”. The Magnificat begins: My soul proclaims your greatness, O God… The Benedictus affirms: This is the oath you swore to Sarah and Abraham…

Whether or not you “like” this book will probably stand or fall on your response to the work the sisters have done on the inclusive and expansive language. I am still getting used to it – I still catch myself saying “Glory to the Father, and to the Son…” and consciously restarting “Glory to the Holy and Undivided Trinity…” For the past years I have used Common Worship Daily Prayer, the CW Psalter is in inclusive language, but is not as radical a recasting as the Saint Helena Psalter. Although I would be an advocate of “horizontal” inclusiveness, i.e. ensuring women are included; I am more ambivalent about the altering/losing Biblical terms for God implied by “vertical” inclusiveness. Nevertheless, I am enjoying using the Saint Helena Breviary and will probably continue to do so.

The Personal Edition is laid out in four daily offices, Matins, Diurnum, Vespers and Compline. These follow the structure of the offices in the US 1979 BCP, which shows a close family resemblance to the structure of the 1662 BCP Morning and Evening Prayer. Matins and Vespers are the more significant offices in terms of material. This pattern suits me as I pray the office in church; ten minutes walk away, so Matins and Vespers as two main offices fit that daily pattern.

The Personal Edition is arranged in the following pattern:

• Matins, Diurnum, Vespers and Compline

• The Seasons of the Church’s year with weekly collects

• Commons of the Saints

• The Collects for Saints’ Days

• The Psalter

• A lectionary (The current US BCP daily prayer lectionary)

Matins begins with the Venite, extended during Lent, or with the Easter Anthems during Eastertide, Vespers begins with Phos Hilaron. The Psalmody follows. There are different first canticles provided for each day of the week for Matins and Vespers, and then different canticles again for each day of the week in seasonal time. Not all the canticles are Biblical, in Advent, the material is adapted from Julian of Norwich and there is also a canticle taken from Hildegard of Bingen. There are also antiphons for the psalms and gospel canticles and office hymns. The hymns provided for ordinary time are all in Long Measure so they can be sung to a well-known tune (even if alone and unaccompanied).

At the end of Matins and Vespers there are suffrages and collects and the ending Let us bless our God. To God the thanks for ever. The Lord’s Prayer is printed in the contemporary language form from the US 1979 BCP, so it ends: Save us from the time of trial and deliver us from evil, a trip up for those of us on autopilot.

It offers both a family likeness to the 1662 office and the CofI 2004 BCP office, yet gives a much richer variety of material for prayer. I still feel I am praying within the prayer book tradition, yet I am able to feed myself with a more varied and complete diet.

The introduction also offers a guide “How to pray an office” giving instructions on the elements of the office and how to find what you need in the book.

The breviary offers three different cycles for saying the psalms, the lectionary cycle (the Church of Ireland uses the US Episcopal Church daily prayer lectionary), the thirty-day cycle of the original BCP, printed in the Psalter, and the two-week cycle the sisters use. This latter cycle does mean that there is lots of psalmody to get through and it also loads psalmody on the Diurnum at midday and Compline. It is worth noting that I don’t use any of the three! Instead, I use a four-week cycle from the Benedictine sisters at Mount St. Scholastica Abbey, not only does this suit my temperament, but it also shows that flexibility of the book.

The book itself is well turned out, the pages are large, about A5 size and the print is a good size. It is cloth bound and stays open in the hand. It feels like a book to sit and pray with. (The reader can tell that I am not yet persuaded that iPad or Kindle is an acceptable substitute even though it might be possible to marshal all the material for one office into a continuous whole.) I would ask for more, thinner, ribbon markers than the four provided – the Monastic Edition has ten.

Church Publishing publishes the Saint Helena Breviary Personal Edition. Its list price is USD60, and is available direct from them through Cokesbury. Alternatively, it is possible to find it priced in Sterling (at quite variable prices) through an online bookseller such as AbeBooks. Eden in the UK does sell it, but they are out of stock. It is a substantial volume, 616 pages, so postage costs will be significant. The Monastic Edition is only available directly from the sisters, although I have seen a used copy listed on Abe Books. If you are interested in the Psalter, that is also available as a standalone volume.

The Saint Helena Breviary brings great credit to the sisters who worked long and hard to bring it to birth. It draws on strands already alive in the Episcopal Church and recasts the very successful 1979 Psalter for contemporary ears much more attuned to inclusivity. The sisters are rightly proud of their work and the experience of producing a “real book” for their own daily use. I have bought a second copy so I have one to hand at home so I can say the Diurnum and Compline because I’m finding it a fruitful source for daily prayer.

Fr. Paul Barlow

Tuesday, 3 July 2012

Anniversaries of Ordination

Many of us are celebrating the anniversary of priestly and diaconal ordinations at this time of year. Of course, attending ordinations and First Masses is probably the most fruitful way of reflecting on our service. Not least hearing sermons preached at these events.
There are other things we can usefully do as well. I continue to think that the Vademecum - Meditations on the Priesthood published by St Paul's in 2009, is  extremely helpful in providing a year's worth of short readings on priesthood. There are several passages from Michael Ramsey's, A Christian Priest Today, which is itself worth re-reading. Columba Marmion's, Christ the Life of the Priest is a timeless classic.
Although only now available second hand Father Whatton's, The Priest's Companion - A Manual of Instructions and prayers for priests and religious, is superb.

The Roman Missal includes texts for the priest to offer a Mass for him or herself. (p.1314ff) and one for the anniversary of ordination which has these prayers:

Holy Father, who, by no merit of my own, chose me
for communion with the eternal priesthood of your Christ
and for the ministry of your Church,
grant that I may be an ardent yet gentle preacher of the Gospel
and a faithful stewrad of your mysteries.

Prayer Over the Offerings
We offer you the sacrifice of praise, O Lord,
for the deepening of our service of you,
so that what you have conferred on us,
unworthy as we are;
you may graciously bring to fulfilment.

Prayer After Communion
For the glory of your name, O Lord,
I have joyfully celebrated the mystery of faith
to mark the anniversary of my priestly ordination,
so that I may be in turth
what I have handled mystically in this sacrifice.

Monday, 2 July 2012

Office Hymns for S Thomas the Apostle

Mostly generic hymns from the Common of Apostles seem to be used for S Thomas. The Methodist Sacramental Fellowship book gives the hymn which is in New English Hymnal; "Blessed Thomas, doubt no longer" by George Timms and this works well. Timothy Dudley-Smith provides a text in his The Voice of Faith (Canterbury Press,  2008) set to the beautiful Scottish folk song Ye Banks And Braes which works as a melody for an Office Hymn, the final verse:

Then Thomas knew: his doubtings fled,
his soul's dark night of sorrow ends;
for Christ is risen from the dead,
alive again among his friends.
So faith is born where doubt has been
when we the word of life receive;
and blest are they who have not see,
yet in their living Lord believe.

Aelred-Seton Shanley Obl. Cam has this:

God's Word has dawned upon the world
that we might walk while it is light:
On this all the apostles stand
and testify by what they write.

Across the centuries of time
the questing words of Thomas stand
a witness of the ways of God,
God's patience with what we demand.

His faith was forged amid a flame
that wavered first, then blazed alight!
In Christ his quest came to an end
he found the way, the truth, the light.

O Christ, all glory, praise be yours
whose wounds blest Thomas touched in awe:
More blest are all who have not seen
and yet, not seeing, still adore!

The Anglican Breviary has a special verse for the Vespers hymn Annue Christe:

O Christ, thou Lord of worlds,
give ear to them that plead,
To thine Apostles dear
who for us intercede,
That all the weary load
of many a foul offence
May, as we sing their praise,
be lost in penitence.

Where deep the spear had pierc'd,
there Thomas search'd thy side,
Whence for thy nations' health,
pour'd forth the healing tide;
By this and each blest wound,
thy glor'ous Body bears,
We suppliants thee entreat,
regard our contrite prayers.

Redeemer! Save thy work,
thy noble work of grace;
Illuminate us with
the sunshine of thy face!
Nor suffer us to fall

to Satan's wiles a prey,
For whom thou dist on earth
death's costly ransom pay.

Pity they flock enthralled
by sin's captivity;
Forgive each guilty soul
and set the bondmen free;
And those thou hast redeemed
with thine own precious Blood
Grant to rejoice with thee,
thou Monarch kind and good.

O Jesus, Saviour blest,
O gracious Lord to thee
All glory, virtue, might
and laud and empire be;
The Father with like praise,
and Spirit we adore;
With whom thou reignest
God for ages evermore.

The melody Annue Christe is at 374 in Common Praise, it also works by doubling Maria Jung und Zart:

Music for the Office; S Thomas, Apostle July 3rd

A music setting of the refrains and responsories is now available at Company of Voices Resources, here. Mainly from Conception Abbey or my own work with two of the hymns as below.
In addition to the CWDP texts refraoins are provided for all the psalms and canticles. Three Psalm Antiphons are given and may be used for introductory psalmody (Ps 63 at Matins, Ps 104 at Evensong; a Laudate psalm at Matins, or spread over Matins and Evensong; one may be chosen for Mid-Day Prayer).

The Gospel Canticle refrain proper for the day from Conception is:

Sunday, 1 July 2012

S Thomas, the Apostle: Keble, The Christian Year

We were not by when Jesus came,
   But round us, far and near,
 We see His trophies, and His name
   In choral echoes hear.
 In a fair ground our lot is cast,
 As in the solemn week that past,
 While some might doubt, but all adored,
Ere the whole widowed Church had seen her risen Lord.

 Slowly, as then, His bounteous hand
   The golden chain unwinds,
 Drawing to Heaven with gentlest band
   Wise hearts and loving minds.
 Love sought Him first—at dawn of morn
 From her sad couch she sprang forlorn,
 She sought to weep with Thee alone,
And saw Thine open grave, and knew that thou wert gone.

 Reason and Faith at once set out
   To search the SAVIOUR'S tomb;
 Faith faster runs, but waits without,
   As fearing to presume,
 Till Reason enter in, and trace
 Christ's relics round the holy place -
 "Here lay His limbs, and here His sacred head,
And who was by, to make His new-forsaken bed?"

 Both wonder, one believes—but while
   They muse on all at home,
 No thought can tender Love beguile
   From Jesus' grave to roam.
 Weeping she stays till He appear -
 Her witness first the Church must hear -
 All joy to souls that can rejoice
With her at earliest call of His dear gracious voice.

 Joy too to those, who love to talk
   In secret how He died,
 Though with sealed eyes awhile they walk,
   Nor see him at their side:
 Most like the faithful pair are they,
 Who once to Emmaus took their way,
 Half darkling, till their Master shied
His glory on their souls, made known in breaking bread.

 Thus, ever brighter and more bright,
   On those He came to save
 The Lord of new-created light
   Dawned gradual from the grave;
 Till passed th' enquiring day-light hour,
 And with closed door in silent bower
 The Church in anxious musing sate,
As one who for redemption still had long to wait.

 Then, gliding through th' unopening door,
   Smooth without step or sound,
 "Peace to your souls," He said—no more -
   They own Him, kneeling round.
 Eye, ear, and hand, and loving heart,
 Body and soul in every part,
 Successive made His witnesses that hour,
Cease not in all the world to show His saving power.

 Is there, on earth, a spirit frail,
   Who fears to take their word,
 Scarce daring, through the twilight pale,
   To think he sees the Lord?
 With eyes too tremblingly awake
 To bear with dimness for His sake?
 Read and confess the Hand Divine
That drew thy likeness here so true in every line.

 For all thy rankling doubts so sore,
   Love thou thy Saviour still,
 Him for thy Lord and God adore,
   And ever do His will.
 Though vexing thoughts may seem to last,
 Let not thy soul be quite o'ercast; -
 Soon will He show thee all His wounds, and say,
"Long have I known Thy name—know thou My face alway."

S Thomas the Apostle: some extra liturgical texts

From the Syro-Malabar rite as adapted at Kurisumala Ashram:

Opening Prayer
Be with us, Lord, to celebrate the feast of Your blessed Apostle Thomas who proclaimed Your truth to our forefathers, and witnessed to Your love in this our country f India. And grant us to offer You honour and adorations worthy of Your Majesty and well pleasing to You. By his prayers may we come to the blessedness which You prepared for him, Father, Son and Holy Spirit, now and always and for ever. Amen.

Prayer for the Burning of Incense
Glorious Name of Jesus which Saint Thomas
carried to the sons of Bharata by his words and deeds,
and by whose power he worked wonders and miracles,
be pleased by the fragrance of tis incense.
As You gave to Your apostle to spread the good odour of the Gospel
to this furthest part of the inhabited world, O Lord,
make our lives fragrant with the good odour of Your truth,
You who are the way, the truth and the life,
through whom and in whom we go to the Father.

As we offer prayers to the Lord let us give heed to the intercessions and answer all together with joy and reverence to God: "Hear us, Lord, and be gracious to the whole Creation":

Christ our God, who called Thomas the Twin to be Your apostle in the service of Your gospel, and revealed Yourself to him as the way the truth and the life, and made him witness to Your resurrection, renew in us the charism of apostolic dedication, and confirm us in Your faith that we may come to share in life everlasting, we beseech You:

Christ our God, who through Your holy apostle Saint Thomas sowed the seed of the Gospel in the soil of India from ancient times, and made it grow into a tree with many branches, gather all Your Churches into one body, that this nation may see in them the light of Your truth, we beseech You:

Christ our god, we pray for the peace and serenity of all ashrams and monasteries and their services to the people, for the fostering of universal brotherhood among all human beings, beyond distinction of race, caste and belief, we beseech you:

Christ our God, we pray that justice with love my reign over all the world and harmony be restored among all nations, and strengthened in this our country of India and the whole creation, we beseech You:

Concluding Prayer
Grant us, Lord God, by the prayers of Your apostle saint Thomas that we may continue without faltering and unshaken in the confession of faith he taught us, until our last breath, we beseech you.

From: Prayer With the Harp of the Spirit, Kurisumala Ashram 1986, Volume IV part III

Common Worship Daily Prayer Lectionary, Monday 2nd July 2012

Daily Eucharistic Lectionary  week 13

Amos 2.6-10, 13-end     Psalm 50.16-23      Matthew 8.18-22


Psalm 80

Possibly a communal lament

Pray for the churches suffering persecution. (Durston)

Psalm 82

Possibly a communal lament
v.6 see Jn 10:34-35
v.8 'Arise, O God' in the ancient Greek liturgy was used to greet the Gospel (Reardon)
"The Divine judgement, manifest in the resurrection of the Lord jesus ... is a vindication of God's righteousness against the enslaving forces of the demonic."
Patrick Reardon

Judges 13.1-24

Samson's birth is foretold and the angle appears a second time

Luke 17.20-end

The coming of the kingdom of God, the Day of the son of man

Evening Prayer

Psalm 85

A psalm of the incarnation
"Truth is the sprung out of the erath: Christ who said 'I am the Truth' is born of a virgin. And justice looked down from heaven: man, believing in Him who as been born, has been justified not by himself but by God. Truth is sprung out of the earth, for the Word was made flesh."
S Augustine Sermon 185

Psalm 86

A Psalm of the Lord's Suffering and Death

Job 33

Job's presumption

Gregory the Great:
Job, I ask you for a hearing; now it is my turn to tell you what I know. It is a characteristic of arrogant teachers that they are unable to present their teaching modestly, that they fail to serve as they should the truths which they hold. They make it plain by their words that when they are teaching they fancy themselves seated on some lofty place of eminence and they look down on their hearers standing far below them, on the lowest level, as persons who scarcely merit their domination, not to say their concern.
The words of the Lord through the Prophet are well directed at them: With force and harshness you have ruled them. For men rule with force and harshness when they are concerned not to correct those under them by calm reasoning but to bend them by harsh domination.
Sound teaching, on the other hand, measures its earnest­ness in avoiding this sin of pride in thought by its eagerness to attack with its words the teacher of pride himself. It takes care not to proclaim him by an arrogant manner while it attacks him with pious words in the hearts of the hearers. It strives to preach in what it says and manifest in what it does, humility, the mistress and mother of all virtues, in order to commend this more by conduct than by words to those who are seeking the truth.
This is why Paul speaks as if he had forgotten the dignity of his own apostleship in his words to the Thessalonians: We were babes among you. Similarly the Apostle Peter says: Always be prepared to make a defence to any one who calls you to account for the hope that is in you, and he adds, to emphasise that our teaching must be presented in the proper way: Yet do it with gentleness and reverence; and keep your conscience clear.
When Paul says to Titus: Command these things, teach them with all authority, he is not recommending the domination of power but the force of his disciple’s life. A man teaches with authority what he first practises himself before preaching to others, for when conscience is an obstacle to speech, what is taught is more difficult to accept. So then Paul is not recommending the power of haughty words but the trustworthiness which comes from good conduct. Our Lord too, we are told, taught as one who had authority, and not as the scribes and the Pharisees. He alone spoke with a unique authority because he had committed no sin from weakness. It was from the power of his divinity that he possessed that which he bestowed on us through the sinlessness of his humanity.
St Gregory the Great, Moralia in Job, 23.23-24; The Divine Office III

Romans 14.13-end
Stop passing judgement, hold on to what you believe