Th ee Bi-MBi-Monthlyonthly MagMagazineazine ofof thethe PrPrayerayer BBookook SSocietyociety MVolume 28, Number ANDATJanuary / FebruaryE 2005 IN THIS ISSUE
Where Can I Find a Church Th at Uses the 928 BCP? Page 2 n Refl ections from the Editor’s Desk Page 3 n Th e African Primates & the Windsor Report Page 4 n Th e Windsor Report: A Summary and Its Reception Page 5-6 n Lent: Ash Wednesday Page 7 n Th e Lenten Collect Page 8 n Keep a Holy LENT in 2005 WORSHIP as Praise, Th e fast, as taught by holy lore, Th y grace have we off ended sore, Instruction & Prayer: Lenten Study I We keep in solemn course once more; By sins, O God, which we deplore; Pages 9-0 Th e fast to all men known, and bound But pour upon us from on high, n In forty days of yearly round. O pardoning One, thy clemency. Worship with No Ulterior Th e law and seers that were of old Remember thou, though frail we be, Purpose: Lenten Study II In divers ways this Lent foretold, Th at yet thine handiwork are we; Page Which Christ, all seasons’ King and guide, Not let the honour of thy name n In after ages sanctifi ed. Be by another put to shame. Freedom, Political and More sparing therefore let us make Forgive the sin that we have wrought; Christian: Lenten Study III Th e words we speak, the food we take, Increase the good that we have sought; Page 2-3 Our sleep and mirth, -- and closer barred Th at we at length, our wanderings o’er, n Be every sense in holy guard. May please thee here and evermore. Koinonia & the Anglican Communion of Churches In prayer together let us fall, We pray thee, Holy Trinity, Pages 4-5 And cry for mercy, one and all, One God, unchanging Unity, n And weep before the Judge’s feet, Th at we from this our abstinence And his avenging wrath entreat. May reap the fruits of penitence. Amen. Order Form for CD’s and Books [ ] Page 6 Th e English Hymnal, No. 65 all of their services, if from the 928, or the ishes that use the 928 BCP. An excellent Where can I fi nd a ones that use the 928 BCP. Th e Reformed reference is the Directory of Traditional Episcopal Church uses a Prayer Book Anglican and Episcopal Parishes, pub- churchchurch that which includes both the 662 (Church of lished by the Fellowship of Concerned uses the England) and much from the 928. Churchmen. Th is directory does not tell In the past I could assume that all of what prayer book is used. Please contact 928928 PrPrayerayer the Continuing Churches would use the editor, Mrs. Jane Nones, 4800 Dupont Book?Book? the 928 BCP fully, but it has come to Avenue South, Minneapolis, MN 55409 if my attention that parishes of one of the you would like to order a copy. For infor- larger ones have begun the use of the 3 mation call (62) 824 3933. year cycle Eucharistic Lectionary, which A number of readers have written to is a departure from the 928 BCP. Th e tell us of other parishes that use the 928 928 BCP includes the Collect, Epistle, Prayer Book. It makes us glad to know of and Gospel. Sadly, we will no longer list such places, and also that folks are read- parishes from that jurisdiction, unless we ing Mandate. Some have written to tell e List parishes that use the know for a fact that the parish in question us of parishes that use 928 that we have 928 BCP according to state or uses the Eucharistic Lectionary from the already listed. It might be a good idea to area, mentioning their ecclesi- 928 BCP. keep the issues of Mandate that have this Wastical jurisdiction (Episcopal Church or Our knowledge of these matters is lim- column to use for future reference. We one of the “Continuing Churches”), and ited, so we would be happy to hear of par- can only list a parish once. Arizona Phoenix Area Mailing Address: P.O. Box 7704 St. John’s Church (Anglican Church in Christ Church (Anglican Province of Fountain Hills, AZ 85269 America) Christ the King) 480 837 79 or 86 507 Robson Boulevard (Cottonwood Country 35500 North Cave Creek Road Sunday HolyHoly CommunionCommunion 8:00 am Club, Room A-8) Carefree, AZ Th e Rev. Steven E. Dart, Rector Sun Lakes, AZ Mailing Address: P.O. Box 5892 Th e Rev. Paul Goodland, Vicar Mailing Address: 26450 South Beech Carefree, AZ 85377 St. Albans’ (Anglican Church in America) Creek Drive 480 488 0525 Pinnacle Peak Road at 86th Avenue Sun Lakes, AZ 85248 Sunday HolyHoly CommunionCommunion 8:00 am Peoria, AZ 480 895 760 Holy Communion 0:30 am Mailing Address: P.O. Box 523 Sunday HolyHoly CommunionCommunion 0:000:00 am Th e Rev. Steven E. Dart, Vicar Sun City, AZ 85372 Th e Rev. Colston G. Williams, Rector Th e Rev. Paul Goodland, Assistant 623 566 565 or 602 843 4827 St. Nicholas Church (Anglican Province Church of the Epiphany (Anglican Sunday HolyHoly CommunionCommunion 8:00 am of Christ the King) Church in America) Holy Communion 0:00 am 6789 East Cactus Road at 68th Street 8433 North 2th Street Th e Rev. Paul Oxmer Scottsdale, AZ Phoenix, AZ 85020 St. John the Evangelist (Anglican Church Mailing Address: P.O. Box 5005 602 870 3638 in America) Scottsdale, AZ 85267 Sunday HolyHoly CommunionCommunion 7:307:30 am Robson Boulevard, 620 East Arbor 480 25 344 Holy Communion 0:00 am Avenue Sunday HolyHoly CommunionCommunion 0:000:00 am Th e Rev. Canon Frederick W. Rivers, Mesa, AZ Th e Rt. Rev. Frederick Morris, Rector Rector Mailing Address: P. O. Box 3467 Th e Rev. Frank W. Brulc, Vicar Th e Rev. C. W. “Jack” Eigenbrot Mesa, AZ 85275-467 Please write the Rev. Fr. David C. Kennedy, Th e Rev. Th omas L. Crowder 602 957 835 SSC, at 723 Hearth Stone Ave., Boynton Church of the Atonement (Anglican Sunday HolyHoly CommunionCommunion 0:000:00 am Beach, FL 33437-2920 if you know of parishes Province of Christ the King) Th e Rev. Th omas L. Crowder, Vicar that use the 928 BCP. Needless to say it will 6 North Saguaro Boulevard take a long time to list them all! Praise God for that!!! Fountain Hills, AZ
THE MANDATE January / February 2005 • Volume 28 , Number Editor: Th e Rev’d Dr.. Peter Toon • Design/Layout: Boldface Graphics Th e Offi cers for the Year 2004 are: President: Th e Rev. David Kennedy, SSC, of Florida • Vice-President: Th e Rev. Dr. Peter Toon of Tennessee and England Treasurer: Dr. T. Herbert Guerry III of Georgia • Secretary: Mrs. Miriam K. Stauff of Wisconsin MANDATE is published six times a year by the Prayer Book Society, a non-profi t organization serving the Church of God. All gifts to the P.B.S. are tax deductible. Recipients of Mandate are encouraged to send at least $28 each year to maintain the ministry. Editorial and all other correspondence: P.O. Box 35220, Philadelphia, PA 928. Phone -800-PBS-928. Postmaster: Please send address changes to the above address. ANDATANDAT Visit the websites of the Society: www.episcopalian.org/pbs928 & www.anglicanmarketplace.com. M PagePage 2 E Refl ections from
Anglicanism:the Editor’s Communion or Denomination?Desk Th e Rev’d Dr. Peter Toon M.A., M.Th ., D.Phil (Oxon) provinces and between dioceses within provinces, fi nd myself asking the question: Do the Angli- what will exist will not be genuine, true and practi- can Provinces around the world constitute a cal Communion. Rather, it will be an arrangement Communion of Churches or an international which will amount to Communion in some parts IDenomination of like-minded regional units? and relations, to impaired Communion in other To call the 38 provinces a “Communion” is to parts and relations, and to broken Communion make a very strong claim. It is to say that each with tolerance in yet other parts and relations. and all of the provinces share a suffi ciently basic Th erefore the most appropriate word for the asso- common Faith and practice that there are no bar- ciation of 38 provinces both now and in the future riers and many inducements to participation in seems to be not “Communion” but “Denomina- Eucharistic communion—unity at the Table of the tion”, a name for a group of churches, national or Lord. From time to time it appears that there is world-wide, which have historical links and asso- such a Eucharistic Communion because when the ciations together with “bonds of aff ection”. Primates of these provinces meet they all share in “Denomination” is a word that the Protestant one Eucharist—even though they disagree about Episcopal Church used of itself in the eighteenth this and that. century. In the Preface to its Th e Book of Common However, it remains true that if all the Bishops Prayer (789)(789) we rread:ead: of all the Provinces were to meet and there would But when in the course of Divine Providence, be a Eucharist for all then not all would feel able to these American States became independent with participate fully. Further, if the Celebrant were spe- respect to civil government, their ecclesiastical cifi cally this or that [named] Bishop, or a female independence was necessarily included; and the Bishop, other Bishops would absent themselves. diff erent religious denominations of Christians in In other words, while there is a general desire and these States were left at full and equal liberty to intention to have a truly genuine Communion of model and organize their respective Churches, and Churches (provinces) there are doctrinal and prac- forms of worship and discipline, in such manner as tical matters which make it impossible right now. they might judge most convenient for their future It is an ideal to be strived for rather than a reality prosperity; consistently with the constitution and enjoyed. To mention the obvious: some male Bish- laws of their country. ops are not in communion with all female Bishops; Sociologists tend to speak of Churches (usually and some Bishops are not in communion with meaning Established National Churches as there Bishops who ordain people who are actively gay. are in old Europe), denominations and sects. In the If the basis for Communion is seen as a U.S.A. and in all the world (with the exception of Common Baptism, then it would appear that there England) the local Anglican province is a denomi- is such a thing as the Anglican Communion of nation, for it is one amongst many other specifi - Churches (though a few dioceses in the West may cally named groups of organised Christians. Th e be excluded for their baptizing in other Names USA has a veritable supermarket of denominations than the one Name of the Father, the Son and the in which the Episcopal is one of the oldest! Holy Spirit!). But such a Communion is impaired, To call the association of Anglican Provinces an injured and divided in not a few of its parts and International Denomination is merely to recognize relations for the Baptismal Communion is not the reality of things. It is to be reasonable, honest everywhere matched by Eucharistic Communion. and fair. For in terms of Communion based upon Th erefore, if the basis for real Communion Baptism, Anglicans are in communion with many is admittance to the Common Table where the other denominations, but yet in terms of Eucharis- Eucharist is celebrated by any Bishop, then there tic Communion there is no unity and commonality is no longer within and amongst the 38 provinces amongst themselves. (See further, pages 3-4) true Fellowship & Communion. At the holy point [Note: Alongside the 38-member Denomina- of what is and ought to be true practical unity, tion, there are also other much smaller groupings there is division, and this division shows no signs of Anglicans (what I call extra-mural Anglicans of solution in the near future. and who also are called “continuing Anglicans”) So, even if, as a result of Th e Windsor Report and within these there is what is called “Th e Tra- (now being considered by the provinces—see pages ditional Anglican Communion” where it seems 4-6), ways are eventually found to keep provinces there is Eucharistic Communion amongst its small intact and to retain “bonds of aff ection” between membership.] ANDAT M Page 3 E Dr Rowan Williams, Homosexuality & the Anglican Way In his AdventAdvent Letter (2 (2004)004) t too t thehe andand cruelty;cruelty; eveneven wherewhere there areare no legallegal that vviolenceiolence iinn word or dedeeded aandnd preju- leaders of the Anglican Communion of penalties, they suff er from a sense of rejec- dice against homosexual people were Churches, the Archbishop of Canter- tion. Young people are driven to suicide unacceptable and sinful behaviour for bury, Rowan Williams, referring to the by the conviction that no-one will listen Christians. Earlier Lambeth Conference recent controversy amongst Anglicans to them patiently; many feel that they are Resolutions had made the same point. over ordaining “gay” persons, wrote: condemned not for their behaviour but Any words that could make it easier for “In the heat of this controversy, things for their nature… someone to attack or abuse a homosex- have been said about homosexual people Th e 998 Lambeth Resolution on this ual person are words of which we must that have made many of them, includ- subject declared plainly that the Angli- repent. We are bound to ask, with the ing those who lead celibate lives, feel that can Church worldwide did not believe - greatest care, how we best communicate there is no good news for them in the because of its reading of Scripture - that the challenge of the gospel to homosexual Church. Remember that in many coun- it was free to say that homosexual prac- persons and how we may free ourselves tries such people face real persecution tice could be blessed. But it also declared from unreasoning fear or even hatred.” StatementStatement ffromrom the PriPrimatesmates ggatheredathered at the fi rst AfricanAfrican AnglicanAnglican BBishop’sishop’s ConferConference,ence, OOctoberctober 228,8, 22004004 We are gathered at an extraordi- consecration of any candidate to the episcopate narynary and hihistoricstoric memeetingeting of AngAnglicanlican who is living in same gender union and the use BishopsBishops f fromrom all over Africa.Africa. WeWe areare of rites for the blessing of same-sex unions. We soso gratefulgrateful fforor thethe FaithFaith onceonce delivereddelivered urge the Episcopal Church USA and the Anglican toto thethe saintssaints and thethe generositygenerosity of thosethose Church of Canada to take this call to heart mind- who fi rst broughtbrought tthehe gogoodod nenewsws of JJesusesus ful of Lambeth Resolution .0 “We cannot advise ChristChrist ttoo tthehe AfAfricanrican ccontinent.ontinent. the legitimizing or blessing of same sex unions nor We have come to celebrate the ordaining those involved in same gender unions.” comingcoming of age of t thehe C Churchhurch in Af Africarica Failure to do so would indicate that they have and we lolookok fforwardorward ttoo ttakingaking our rrightfulightful chosen to “walk alone.” placeplace in thethe variousvarious councilscouncils of thethe widerwider church.church. 5. Th e Windsor Report acknowledges the great In t thathat c contextontext we ha haveve r receivedeceived t thehe W Windsorindsor pain that has been infl icted upon faithful com- Report prepared at the Primates’ request and in munities that have resisted doctrinal innovations preparation for our meeting in February we off er within Episcopal Church USA and the Anglican the following preliminary refl ections: Church of Canada. However, we reject the moral . We are very grateful for the hard work of the equivalence drawn between those who have initi- Commission members and the dedicated servant ated the crisis and those of us in the Global South leadership off ered by the Most Reverend Robin who have responded to cries for help from belea- Eames. We believe that the Windsor Report off ers guered friends. To call on us to “express regret” a way forward that has the potential of being and reassert our commitment to the Communion marked with God’s grace. is off ensive in light of our earlier statements. If the 2. We believe that the Windsor Report cor- Episcopal Church USA had not willfully “torn the rectly points out that the Episcopal Church USA fabric of our communion at its deepest level” our and the Diocese of New Westminster have pushed actions would not have been necessary. the Anglican Communion to the breaking point. 6. We note with approval the recognition that Th e report rightly states that they did not listen extraordinary episcopal care is needed for con- to the clear voices of the Communion, rejected gregations alienated from their diocesan bishops. the Counsel of the four Instruments of Unity and We remain convinced that the adequacy of that ignored the plea of the Primates of the Global care should be determined by those who receive South in their statements issued on October 6th it, and we are looking for clear evidence that the and November 2nd, 2003. Delegated Episcopal Pastoral Oversight proposal 3. We call on the Episcopal Church USA and the is eff ective by this measure. Anglican Church of Canada to take seriously the 7. We are encouraged by the suggestions off ered need for “repentance, forgiveness and reconcilia- for restructuring the various instruments of unity tion enjoined on us by Christ” (Windsor Report to strengthen our common life. We look forward Paragraph 34) and move beyond informal expres- to the day when the voices of the majority of the sions of regret for the eff ect of their actions to a Anglican Communion are adequately represented genuine change of heart and mind. Failure to do in those various instruments. so would indicate that they have chosen to “walk 8. We are committed to the future life of the alone” and follow another religion. Anglican Communion, one that is rooted in truth 4. We note with approval that the Windsor and charity, and faithfulness to the Gospel of Jesus ANDAT Report calls for a moratorium on the election and Christ. M Page 4 E Th e Windsor Report 2004 he work of the Lambeth Commission on it is working well. Th en it goes on to describe the Communion was commissioned by the recent diffi culties within the Anglican Commu- Archbishop of Canterbury in October nion and the way that Communion doesn’t work T2003, following the special meeting of the Pri- when it is going badly. mates and Moderators of the Anglican Commu- Section B of the Report then tries to discern for nion at Lambeth Palace in that month. Th e Report Anglicans the fundamental principles by which of the Commission appeared in October 2004 as the life of the 44 churches in communion with one Th e Windsor Report. another is governed. What is the main thrust of these sections? Th at () A summary of its content the “unity” of churches is one of the ways in which It is best to begin by stating what the Windsor Christians bear witness to the love of God revealed Report is NOT about. It is not a report on the issue in their lives through Jesus Christ. Unity is not of ministry to or ministry by per- therefore an optional extra, but sons of homosexual orientation in part of the fundamental witness of The Lambeth Commission on the life of the Church. Communion Christian life. In fact this matter was the pre- Th e Anglican Communion is The senting issue which caused the cur- Windsor Report a “communion” of 44 churches rent disturbance in the life of the 2004 which share a common history Anglican Communion, but when and understanding of the Christian the Primates of the Communion faith. Th us whatever any one group met in October 2003 in Lambeth of Christians actually believes is Palace, they were content to retain right or wrong on any particular as the standard of teaching in the issue, if we are to remain a “com-
Anglican Communion the resolu- Published by munion” of churches, then we need The Anglican Communion Office, London, UK tion of the 998 Lambeth Confer- Copyright © 2004 The Anglican Consultative Council to move together in harmony. Th is ence Resolution .0. does not always mean agreement Th is resolution is reproduced on - the ordination of women to the page 95 of the report and remains priesthood and episcopate is given the standard of teaching for the Anglican Com- as an example. But it does mean that there must be munion on the issue of homosexuality. Basically it at least permission by the whole Communion for reiterates the traditional understanding of Biblical one or more churches to adopt an innovation in teaching that the only proper context for sexual the way Christian faith and discipleship is ordered relations is within the marriage of one man and publicly in the life of any one particular church, one woman. Th us the question for the Lambeth when that matter is seen to touch the Christian Commission on Communion to address was not witness of the whole Communion. sexuality but the question of how the 44 Churches Section D off ers some recommendations from of the Anglican Communion discern together how this perspective on the particular circumstances to be faithful disciples of Christ, when decisions which have given rise to the current tensions. It within one church or one province challenge the identifi es three main threats to communion: the standard or teaching across the Communion. How ordination of a bishop openly living in a commit- do 44 separate Churches maintain unity as an ted homosexual relationship; the authorization Anglican Communion? of Public Rites of Blessing for couples living in a Th e Report is in four sections, A to D. Section same sex union; and bishops operating outside of D gives the specifi c recommendations of the Com- their calling to a particular diocese (their jurisdic- mission in response to developments in North tion) to take on the leadership of parishes which America. Section C off ers recommendations on object to the ministry of their proper bishop. All the future life of the Anglican Communion, and, in these developments have become reality in parts particular, concerning the “instruments” and prin- of North America. ciples which hold us together as churches. Sec- Th e report argues in each case that these devel- tions A and B are important as well, because they opments should halt: that there should be a mora- set out the vision for what the Anglican Commu- torium on further action. Whilst it does not ask nion is, and why it matters. Section A starts with a the Bishop of New Hampshire to step down, it biblical vision of the people of God and talks about does ask that no further bishops with his partic- three central and inter-relating concepts – unity ular lifestyle should be elected or consecrated. It in Christ, the call to radical holiness in Christ asks for an end to Public Rites of Blessing for Same and how the Communion should operate when Sex Unions unless the Anglican Communion as a ANDAT M Page 5 E whole can be persuaded that such a development Canon Gregory Cameron, ACO, Secre- can be justifi ed from the Bible and Christian tradi- tary; Canon John Rees, ACC, Legal Adviser; tion. It asks bishops crossing boundaries to seek Revd Sarah Rowland Jones, CPSA. reconciliation with the bishops whose dioceses Several questions have been developed for con- they have entered. It asks everyone involved in sideration by groups around the Communion as these actions to acknowledge that their actions are they consider the Windsor Report. Th e questions incompatible with the Communion principle of developed for the primates and provinces, as well interdependence, that is, the way in which Angli- as those for ecumenical partners are set out below. cans should behave in Communion. But there are also some more general questions of Section C considers the future. Here there are a non-specialised kind, that anyone can consider two particularly important proposals. without a knowledge of the Windsor Report. First, that the Archbishop of Canterbury should • How can the 44 churches of the Anglican be acknowledged as having a special ministry to Communion be helped to stay together? speak for the whole Communion on matters of dis- • How should a Christian behave when another pute - in a ministry which holds people together Christian does something which they believe through disagreement, but which does not arbi- is deeply off ensive to the Gospel? trarily close down disagreement. To assist him in • Would you like to see Anglican/Episcopal this ministry, it is proposed that he should have churches moving closer together or going a “Council of Advice” appointed from across the their separate ways? Communion to assist him in discerning the views Th e questions being posed by the Primates’ of the Communion. Standing Committee to the provinces of the Angli- Second, it suggests that in the same way Angli- can Communion are: can churches have been able in the twentieth cen- • What in the description of the life of the Com- tury to enter into agreements on Christian faith munion in Sections A & B can you recognise and discipline with other denominations, it should as consistent, or not, with your understanding be possible for them to enter into such a “covenant” of the Anglican Communion? with each other as churches of the same denomi- • In which ways do the proposals in Section C & nation, and that this will help to defi ne things that D fl ow appropriately from the description of always have been held by all Anglicans together, the Communion’s life in Sections A & B? but which were left undefi ned. • What do you think are the ways in which the recommendations and proposals of the Report (2) Reception Process during 2005 would impact on the life of the Communion if Th e offi cial process of reception for the Wind- they were to be implemented? sor Report 2004 begins in February 2005 at the • How would you evaluate the arguments for an next regular meeting of the Primates and Modera- Anglican Covenant set out in paragraph 9 of tors which is scheduled for February 20th - 26th in the Report? Northern Ireland. • How far do the elements included in the pos- In order to prepare for this meeting, the Arch- sible draft for such a covenant in Appendix bishop of Canterbury, in conjunction with the Two of the Report represent an appropriate Primates’ Standing Committee, has appointed a development of the existing life of the Angli- Reception Reference Group, under the chairman- can Communion? ship of the Most Revd Peter Kwong, Primate of Th e questions being off ered to ecumenical part- Hong Kong, to assist the primates by monitoring ners by the Archbishop of Canterbury and the Sec- the way in which the Windsor Report has been retary General of the Anglican Communion are: received across the Anglican Communion, and by • What do you fi nd helpful in the Windsor our ecumenical partners. Report 2004? Th e members of the Reception Reference Group • What questions does the report raise from the are: perspective of your church? Archbishop Peter Kwong, Primate, Hong • If the recommendations of the Windsor Report Kong, Chair; Archdeacon Jim Boyles, Pro- were implemented, how would this aff ect your vincial Secretary, Canada; Bishop John church’s relationship with the Anglican Com- Gladstone, Bishop of South Kerala, South munion as an ecumenical partner? India; Dr Ishmael Noko, General Secretary, If you wish to submit a more considered Lutheran World Federation; Bishop Kenneth response to the Windsor Report for consider- Price, Suff ragan Bishop of Southern Ohio, ation by the Reception Reference Group, apply for USA; Bishop James Tengatenga, Bishop of details of how to do this to the Reference Group Southern Malawi; Bishop Tito Zavala, Bishop Secretary, Canon Gregory Cameron at windsor. of Chile. [email protected], to whom all ANDAT Staff Consultants are: other enquiries should be directed. M Page 6 E Ash Wednesday or Caput Jejunii [“the beginning of the Fast”] ntil 549, the Collect, Epistle and Gospel in salvation, a sign of a soul that is conscious of its use in England [and the Western Church] great sin, is repentant and desires to love God and for the beginning of the Forty Day Fast of seek his will and glory. ULent all specifi cally referred to fasting as a duty and Th ere are two kinds of fasts. Th e public fast good work off ered to the Father through the Son. occurs when a whole people is called by public Th e Epistle was Joel 2:2-7 & the Gospel was authority to join together to seek the face of the Matthew 6:6-2. Th e medieval Collect, true to the LORD for his blessing upon a nation. A private theme of fasting, prayed: “Grant, O Lord, that thy fast occurs when an individual person chooses to faithful people may enter on this solemn fast with wait upon the LORD for a particular purpose as he suitable piety and go through it with unmolested works out his own salvation in fear and trembling. devotion…” Examples of such are found often in both the Old In 549, and in revisions of Th e Book of Common and the New Testaments. Prayer sincesince then,then, thethe reformedreformed ChurchChurch of Eng- It is important to note that there is both an land has retained the reading from Joel 2 for the outward and an inward dimension to all Epistle. It begins, “Turn to me [the LORD] with all fasting. your heart and with fasting…” Likewise the Church Th e outward fast relates to the body retained the Gospel reading from Matthew 6 and is “an abstinence from meat, drink, where our Lord teaches the true approach and all natural food, yea from all deli- to fasting as a duty unto God. “When ye cious pleasures and worldly delecta- fast, be not as the hypocrites…” tions.” A normal day’s fast is said However, the Collect for the day was to be an abstaining from all changed. Th e new Collect drafted food and drink from dawn by Archbishop Cranmer made until after Evening Prayer. no specifi c reference to Fast- Th e inward fast relates ing but rather concentrated to the heart, mind and will and upon the need for internal pertains to their sanctifi cation. cleansing of the soul through Of the two the inward is the most impor- proper self-examination and repentance tant for God looks upon and into the heart of for sin. In fact the new Collect makes use man where the truth about him resides. of phrases from the old Latin Collect used In order for fasting to be profi table to those on this day for the blessing of the ashes who fast and to be accepted of God, it must be [from which practice the day was called “Ash directed to three basic ends. Wednesday”]. When imposed upon the head of “Th e fi rst is to chastise the fl esh that it be not the penitent the ashes were intended to point to too wanton, but tamed and brought into subjec- his humbling himself before the Holy Majesty of tion to the spirit…Th e second that the spirit be the Righteous Lord God, who hates sin and looks more fervent and earnest in prayer…Th e third that for penitence in his sinful people. our fast be a testimony and witness with us before It would be a mistake to think that because the God of our humble submission to his high Majesty, new Collect in 549 makes no specifi c reference when we confess and acknowledge our sins unto to fasting that the reformed English Church was him, and are inwardly touched with sorrowfulness down-playing the spiritual duty of fasting. Cer- of heart, bewailing the same in the affl iction of our tainly there was a down-playing of external cer- bodies.” emonies – thus there is no provision in Th e Book Th is Collect for Ash Wednesday – and for every of Common Prayer fforor tthehe bleblessingssing of aashesshes – but day in Lent – rightly and importantly focuses on the duty of fasting was always maintained. What the inward fast, that is on what God looks for in is provided in the Collect is what the Reformers the souls of men as a result of their outward fast- referred to as the internal aspect of fasting. ing. In the offi cial Elizabethan Second Book of Hom- Let us all begin holy Lent on Ash Wednesday ilies of the C. of E., there is a homily devoted to with a true fast, both outward and inward in scope, explaining the nature and duty of fasting. Fasting for the glory of God and the salvation of our souls; is presented in the Homily as a good work before and let us maintain such discipline for the forty God. Yet it is not a good work that earns or achieves days, with minor relief on the Sundays and espe- God’s salvation, but a good work that is the fruit of cially on Mothering Sunday. ANDAT M Page 7 E Th e First Day of Lent commonly called Ash Wednesday lmighty and everlasting God, who hatest nothing that thou hast made, and dost forgive the sins of all them that are penitent: Create and make in us Anew and contrite hearts, that we worthily lamenting our sins, and acknowledging our wretchedness, may obtain of thee, the God of all mercy, perfect remission and forgive- ness; through Jesus Christ our Lord. Amen.
Epistle: Joel 2.2-7 in such a manner as to reveal that we are aware of Gospel: St Matthew 6.6-2 how they are viewed by God and how their forgive- his Collect fi rst appeared in Th e Book of the ness by God required nothing less than the atoning Common Prayer ((549),549), tthoughhough it iiss ppartlyartly sacrifi ce of the Son of God at Calvary. Such genu- based upon one of the medieval prayers ine lamenting bears fruit in true penitence, repen- Tused for the benediction of ashes on Ash Wednes- tance and lively, sincere faith. day in the Ecclesia Anglicana. Our wretchedness points not to our sins as Th e initial address to God focuses on two such but rather to our sinfulness, our diseased important attributes, his sovereign, universal rule nature, which is conveyed in the Prayer Book by and his eternity of being. It recalls Psalm 90, “from the expression, “there is no health in us. Th at is, in everlasting to everlasting, thou art God”. He is and of ourselves without the presence of the Holy omnipotent. He is everlasting; his being has not Ghost, we cannot please God. Before God we must any limits, reaching from the past through the always constantly acknowledge our wretchedness present into the future and beyond. for until the Day of Resurrection at the end of the Th e relative clause (“who hatest…”) brings into age this is and will be our human state. Of course, remembrance the relation of the sovereign Lord our confession of our sinfulness and sins is also at to man, who though made in the image and after the same time the praise of the mercy, forgiveness the likeness of God, has abused and spoiled that and cleansing given us by God, the Saviour. image. Nevertheless, though the noble capacities in We pray for clean hearts and full and free for- man have been debased and depraved, God loves giveness and remission of sins. Remission points to him, in Christ Jesus, with an everlasting love and the cancelling of debt – our sins of omission, of fail- is ready to forgive him all his sins when he turns ures to keep God’s holy law. Forgiveness points to from them in faith and penitence. the removal of off ences – our sins of commission, Th e petition is drawn from the penitential Psalm the actual breaking of God’s commandments. 5, “Create in me a clean heart, O God; and renew Let us off er this profound prayer daily from Ash a right spirit within me… Th e sacrifi ces of God Wednesday until Good Friday to the Father in the are a broken spirit: a broken and contrite heart, Spirit and through the One Mediator between God O God, thou wilt not despise.” Th e use of both and man, the Man Christ Jesus, who is also Son of “create” and “make” is most signifi cant and shows God incarnate. in an emphatic and forcible way that there is in us, Finally, let us note that in the Collect for the as sinful creatures, nothing that God can actually fi rst Sunday in Lent, we pray for grace from God use for his work of cleansing. He has to take action in order to fast aright so that its fruit is righteous- from outside us to act within us, to send his Spirit ness. to create out of nothing the clean, new and con- “O Lord, who for our sake didst fast forty days trite heart, which he requires in his adopted chil- and forty nights; Give us grace to use such absti- dren. Obviously regeneration and sanctifi cation as nence aright, that, our fl esh being subdued to the works of the Spirit are precious gifts of God. Spirit, we may ever obey thy godly motions in Lamenting our sins worthily is not showing ana- righteousness and true holiness, to thy honour and lytical and rhetorical skill in confessing them so as glory…” ANDAT to please God thereby. Rather, it is lamenting them M Page 8 E Lenten Discussion Starters: Number Worship, a Leisure Activity? (a) Popular American Worship Services taking part in the service also often do so without he existence in the U.S.A. of many well- special vestments—e.g., the distribution of Holy attended churches, belonging to a vast vari- Communion at the R C Mass is often done by men ety of denominations & sects, makes clear in sports slacks and open shirts and by women in Tthat religion is not neglected in America. However, blouses and shorts or slacks. the sociologists tell us that this religion is gener- Further, the way that “worshippers” and “wor- ally “a privatised religion” by which they mean that ship leaders” dress appears to be conditioned by it has little impact on “the public square” and is (certainly very much related to) the type of ser- practiced chiefl y in the home and in the church vices in which they participate. Services are often building. informal, easy-going and participatory and to dress I do not want to discuss the relation of privatised up for them in formal clothing is seen to be “over- religion to the virtual absence from, or minimal dressed”. In this kind of assembly, as the style, the presence of, religion in the public square. Rather, words and the music appear to indicate, the pres- I want to refl ect upon how worship is conceived ence of “God” seems to be perceived or thought on the evidence of how it is practiced. And I want of as being that of an Invisible Friendly Spirit and to suggest that for many local churches—from a “Father-God” whose function is to make people Roman Catholic to interdenominational commu- feel good about their religious exercises and experi- nity church—it is one form, howbeit an important ence together and to bless them according to their form, of leisure activity for which members are needs. [Th e classic sense of the presence of God ready to pay well. Further, I want to suggest that as above and beyond (transcendent) in his holi- the same may be said of some congregations in ness and glory and yet present to the humble and Britain and Canada, where church attendance is lowly soul does not seem to go with the leisure- much lower than it is in the U.S.A. style mindset, dress and deportment, and neither Th e very fact that religion is privatised in Amer- does the classic doctrine of worshipping the Father ica tends to make the practice of religion into a lei- through the Son and with the Holy Spirit in the sure activity, howbeit a regular and important one, beauty of holiness and in spirit and in truth.] whether we like it to be so or not. Th is is because Where this form of worship as exciting experi- the choice is made to go to church rather than to ential religion is well presented, it is very attractive go to the Mall, the Golf Course, take the kids to to millions of middle-class Americans (and to some soccer games or to creative dancing or the like. middle-class Brits and Canadians). Th e reason is, I Church-going is one of the many choices (in a suggest, because it is culture friendly in a general society which celebrates choice as a “value”) open way, even though in a few specifi cs it is anti-cul- to people to engage in when they are not at work tural (e.g., anti-abortion or pro-life). So its distinc- or in school. tiveness is primarily in the very narrow area where Th en the powerful reality of individualism and it actually diff ers from the dominant western cul- of the therapeutic culture also point and push ture of individualism, rights, leisure activities and people into the idea of seeing worship as leisure communities of mutual interest. Yet as was seen in and of being casual for “worship”. In the context of the recent Presidential Election this narrow area of going to the church of one’s choice, wearing cloth- diff erence (opposition to same-sex marriage, pro- ing of one’s choice is an expression of the self; and life etc.) is, at the moment, important and is more the power of the “community” [church] wherein than suffi cient to be distinctive—even though this this individualism is preserved is seen as empow- experiential religion as a whole is so very obviously ering and conducive to self-worth and self- realiza- only possible to practice in modern western soci- tion and fulfi lment. ety. Th us the impact of this social and cultural situa- Of course there is a minority of middle-class tion is that many people dress for worship in much churches where people attend dressed in their the same way (even in an identical way) as they do “Sunday-best” because they have been taught that for going to the Mall, taking the kids to soccer and in going to meet with God one should dress in so on. So to see people going to church on Sunday at least as formal a way as one would if one were mornings, to see them at the coff er hour and in the going to the White House for an audience with sanctuary is to view a people who are to all outward the President. (Usually these traditional churches appearances dressed for leisure. Also, even those have a formal liturgy with minimal participation ANDAT M Page 9 E by other than ordained ministers who are dressed temptations. in some form of vestments.) As she lay asleep, the vision of a strange and And then also many of the African-American awful woman passed before her. In one hand she churches present to the onlooker on Sunday morn- carried a pitcher of water and in the other a pan of ings congregations of people “dressed up” for their fl aming fi re. When the Saint asked her in fear and members are taught that in the Lord’s House and trembling where she was going with her mysteri- presence they are to dress appropriately as they ous burden, she replied: “I go to burn up heaven meet with King of kings. and to quench hell, that henceforth men may learn What seems clear—when one seeks to separate to worship God, not for any hope of future reward religion from the strong cultural and social ele- in the one, nor for fear of threatened torment in the ments—is that where a congregation has a pro- other, but what He himself is—for himself alone.” found sense of the glorious transcendence of God As we all know the commandment is to love the Holy Trinity and also a vital sense of the pres- God with total heart, soul, mind and strength not ence of the Holy Spirit, as the Spirit of the Lord for reward but simply because God the Father, the Jesus in its midst, then it does not regard what it is Son and the Holy Spirit is supremely lovable, and doing in worship as recreational and its members if supremely lovable then also supremely adorable do not dress as if they were going to a ball game! and praiseworthy. Of course, the fact of the matter is that we are (b) Worship: as Praise, Instruction & less than perfect creatures who suff er from the dis- Prayer ease of sin. Th us right motivation in acts of wor- It may be claimed that the ideal, even true, ship is something that we grow into as we grow in public act of Christian worship has three basic grace and knowledge. However, if we know what component parts: Praise (including adoration the true direction and content of worship is we & thanksgiving), Instruction ( Bible readings & can be prepared to recognize and face temptations sermon) and Prayer (petition & intercession with to change worship into an act done for ourselves confession of sin). Yet the three are not in equal rather than for God. proportions, for the Instruction & Prayer are sub- If we worship merely to gain heaven and escape ordinate to Praise. hell, then we fall prey to temptation. Also—and After all, Praise is the giving honour unto the here we move into the twenty-fi rst century and the Lord God simply and solely because it is due to his “worship services” so popular in the West—we fall Name; and it is this Praise which blends and unites prey to temptation if we take part in acts of wor- the off ering of worship on earth with that of the ship as if they were a leisure activity for Sunday angels in heaven. Th e Holy Trinity of the Father, the mornings, or a weekly community-building exer- Son and the Holy Spirit is to worshipped, praised, cise, or a regular developing of self-esteem and and adored because of Who he is and because self-realization, or even as a means to a good end of who we are, dependent creatures. God as the (e.g., mission or social service). LORD, the Trinity in Unity and the Unity in Trin- Let the words of the woman in the Saint’s dream ity, is excellently and supremely adorable for he is ring in our ears: “… worship God …for what He perfect in his being, his relations and his ways. is—for himself alone.” Let these words cause us One of the serious temptations facing Christians to look carefully at what we call worship services on earth is this. Th at of engaging in worshipping so that we seek to ensure that their primary move- for a purpose other than that of simply and solely ment is in terms of “Glory be to the Father and to rendering and giving and ascribing unto God the the Son and to the Holy Spirit, now and always, praise due to his Name, as Creator, Redeemer and even unto ages of ages. Amen.” When the Church Judge of the universe. and the individual Christian gets Praise right, then Centuries ago this temptation came in two other things from petition to mission fall into forms: “worship God to go to heaven” and “wor- place. When Praise is not fi rst and foremost then ship God to escape hell.” Th ere is a legend asso- everything is skewed! ciated with St. Th eresa which illustrates these
Please remember to be generous to the Prayer Book Society in your Christian giving and also to mention it in your will. ANDAT M Page 0 E Lenten Discussion Starters: Number 2 Why worship God? hyhy oughtought humanhuman beingsbeings toto engageengage in tial aspect of the discovery of God in the world as thethe worsworshiphip of tthehe LLordord GGod,od, CrCreator,eator, we know it, for to them God is revealing Godself Redeemer & Judge? Why should men through contemporary events and culture. Wand women see it as their vocation to call upon the But what if Worship is an activity that exists pri- Name of the Lord God and praise that Name? marily for no human, practical purpose, however If one listens to what is being said and what is exalted and noble that human purpose may be? written in the supermarket of American denomi- What if Worship exists for the sole purpose of nations – as well as in the less intense arena of Brit- addressing God, adoring and praising God, con- ish religion – there are several answers given as to fessing sins before God, off ering petitions and why human beings do/ought/should take part in intercessions to God, and all for the unique pur- “worship services”. Here are fi ve of them. pose of bringing honour and glory to God alone? One answer is “to create community”, a “com- Let us be clear: If the purpose of worship is wholly munity of faith” and a “community of celebration.” for God’s sake and not for our sake, this does not Here the coming together to sing, pray and listen mean to say that in practice there are no benefi ts is seen as combating alienation, individualism and that fl ow from genuine worship. If a people meet an inadequate view of self-worth. In the presence with God to worship him in spirit and in truth, of God, it is believed that there is affi rmation and then such a people over time is changed, sancti- healing for all. fi ed, inspired and fortifi ed by this unique experi- Another answer is “to prepare for mis- ence. And such a people will therefore – even in sion” – to be a mission-shaped church, to be a their weakness and imperfections – be those who people who obey the command of Jesus to go into will have the desire to seek to glorify their Father the world to preach the Gospel to all the creation. in heaven through good works and mission, and by A third answer is “to becoming a caring people” being his ambassadors in daily living. – to be transformed through the songs, prayers But – and this is an important question – is and ritual into a people who care for those in need the church in the West able any longer to construct and learn to love their neighbour as they love and off er worship that is pure and consecrated and themselves. which has only the one purpose of seeking in the A fourth answer is “to teach & learn the Faith” Spirit to please the Triune God in his holiness and – in the context of word and song to off er and to glory? receive instruction in the Christian life, in faith Further, is the church so aff ected by the dumb- and morals. ing-down of standards in all areas of human A fi fth answer is “to bring the world to God and endeavor that it is incapable of rising above off er- God to the world” in order to discern what God is ing a worship service that is designed only to fulfi ll revealing through what is happening in the world, a human purpose? to those with ears to hear and eyes to see. Also, is the church so aff ected by the leisure industry that it sees worship as merely an exalted Comment: form of a leisure activity? It seems to be the case that the average type of Finally, has the church so lost the sense of the “worship service” is designed by the leadership pursuit of excellence that it does not feel the need in a congregation to fulfi ll a given purpose which to seek after the One who is most excellent, the it is knowingly or, in some cases, subconsciously Lord of Glory and Grace? committed to. It could be any of the above, a com- It may be suggested that in the Anglican Way bination of two or more of them, or yet other pos- the right celebration (in spirit and in truth and sibilities. in the beauty of holiness) of the historic, classic Usually, if not uniformly, the type of service Liturgy for the Lord’s Day – Mattins, the Litany, relates clearly to the general theological and cul- the Order for Holy Communion and Evensong tural position of the leadership and membership – has no ulterior purpose for it is off ered to God, – e.g., many evangelical churches see worship as the Undivided Trinity of the Father, the Son and preparation for mission & evangelization, for to the Holy Ghost. However, those who so off er are them the primary purpose of the church is to evan- blessed by God as they are drawn into union and gelize and fulfi ll the great commandment of Jesus; friendship with Him. and many liberal churches see worship as an essen- ANDAT M Page E Lenten Discussion Starters: Number 3 Freedom – Western style & Christian style iberty (or Freedom) is a prized possession little public commitment to religion. In fact, the of a growing number of nations, especially possession and practice of these liberties in 2004 those of the “West”. can and do create situations in which what “the law L of God” of the Scriptures declares to be “sinful” or What is this Liberty? “immoral” is openly advertised and commended It is Freedom to pursue one’s religion, to hold as not only available but also an individual right and express opinions without fear of imprison- and good in itself. Of this tendency there are ment,ment, ttoo votvotee wwithoutithout durduress,ess, manymany pertinentpertinent examplesexamples in to own home & land, to northnorth AmericanAmerican and west-west- expect a fair trial and be ern European countries. judged innocent until A perusal of the many proved guilty, to enjoy encyclicals of the Papacy privacy when desired, to in modern times will dem- pursue personal happi- onstrate the concern ness within the law, to of the Roman Catholic move without hindrance Church to retain his- within one’s country as toric, biblically-based well as in and out of one’s morality in personal and country,country, toto improveimprove oneselfoneself educa-educa- familyfamily relationsrelations and activitiesactivities tionally and toto seekseek toto gaingain promo-promo- – e.g.e.g. on thethe dignitydignity of thethe infantinfant in tion in jjobs,obs, ttoo hahaveve tthehe ffullull eexercisexercise thethe womb, of tthehe wwifeife and motmotherher of one’one’ss rrights,ights, ttoo rreadead nenewspaperswspapers in tthehe ffamilyamily and tthehe old ppersonerson in fromfrom a ffreeree prpress,ess, and ssoo on. thethe nnursingursing home. No countrycountry or civilizationcivilization per-per- In fact,fact, toto live asas a committedcommitted fectlyfectly embodiesembodies thesethese personal,personal, ChristianChristian ( (oror J Jewew or Muslim)Muslim) civil,civil, political,political, lelegalgal and cul-cul- in a secularised,secularised, freefree west-west- tural freedoms because, ern society – be it France, in essence, people them- Sweden or the U.S.A. selves are imperfect and – is extremely demand- oftenoften selfiselfi sh.sh. Th ererefore,efore, in in ing and challenging! In practice,practice, somesome peoplepeople abuseabuse or standstand in thethe wayway makingmaking uusese of tthehe ffreedomsreedoms of wewesternstern ssoci-oci- of somesome of thesethese libertiesliberties mostmost of thethe time and etyety ttoo pursue hihiss rreligion,eligion, tthehe dedevoutvout bbelievereliever perfection of Freedom always is a goal rather has the duty (on many fronts) before God not than a state that is achieved and retained. Even so, only to resist temptations to sin, but also to use countries with the liberties listed above usually see graciously his right to express an opinion in order it as their “missionary” duty to export them in a positively to promote the right use of the liberties suitable form to other countries, where as yet they by which he is encircled. are not known. Th e cases of Afghanistan and Iraq spring to mind as countries where there is right Now we come to our major consider- now a movement, much encouraged from the ation! West, towards the encouragement of the growth What a committed Christian living within the of liberties (howbeit culturally related to Islam). large circle of western liberties has certainly to It is worth noting that the exercising and enjoy- be clear about is this. Th at what is called “Chris- ing these freedoms does not especially predispose tian Freedom”, or “Freedom in Christ” in the New a person to the devout practice of religion – be Testament, has nothing whatsoever to do with it Christian, Jewish or Muslim. Western Europe, the “Liberty” and “Freedom” of a modern liberal, including Great Britain, provides a powerful democratic society, be it Great Britain or Canada. ANDAT example of much emphasis upon Freedom and Since Christianity is a Faith for all space and time, M Page 2 E all history and cultures, it follows that from a the glorious age to come! Christian perspective, a Christian believer can be To know and enjoy Christian Freedom in a wholly “free in Christ” and “free in the Spirit” while totalitarian, persecuting or hostile society means living anywhere at any time, even in a totalitarian that one is most conscious of being united by the and persecuting state. Spirit with the Christ who witnessed and suff ered, Th e Freedom enjoyed by a baptized believer in as one looks to the Father in heaven for sustenance Christ Jesus is radically diff erent from the Freedom and reward, and as one lives as a witness together enjoyed by a citizen of the U.S.A. or Denmark. Of with one’s brethren in Christ – looking unto Jesus course, one person can simultaneously enjoy both the author and fi nisher of true Faith. Freedoms, the Christian one to the full and the To know and enjoy Christian Freedom in the other guardedly, for the full exercise of the modern secularised West means that one has to watch and type of Freedom (unlike the Christian Freedom) pray, to be aware of temptations on every front, to may lead to perdition. Th at is, free, secularised use all opportunities off ered to testify to the Lord people may freely choose so to enjoy their liberties Jesus Christ, to rejoice always and to have the peace that they become immoral and depraved and thus that passes all understanding. unfi t for the kingdom of heaven. To equate the Freedom off ered in the West Christian Freedom (see the Epistle to the Gala- with the Freedom that is in Christ and by the Holy tians for powerful details) is based upon a relation Spirit is to compare two diff erent realities, to make to the God the Father through God the Son (the a tremendous mistake and to proceed to engage in Lord Jesus Christ) and by/with the Holy Spirit. It many mistakes and errors. (Regrettably the Epis- beginsbegins wwithith ffreedomreedom ffromrom tthehe gguiltuilt of sin and copalcopal ChurchChurch USA providesprovides a stunningstunning exam-exam- movesmoves on ttoo ffreedomreedom ffromrom tthehe ppowerower of sin & ple of suchsuch a mistake!mistake! SinceSince thethe 960s,960s, in a thethe tyrannytyranny of thethe lawlaw soso thatthat therethere isis a free-free- seriesseries of innovinnovationsations it hahass trtreatedeated ssomeome of dom toto worshipworship GodGod in spiritspirit and in truthtruth thethe excessesexcesses of westernwestern libertiesliberties asas expres-expres- and toto serveserve him withoutwithout countingcounting thethe costcost sions of C Christianhristian liv livinging and inc incorporatedorporated – eveneven untounto thethe martyr’smartyr’s deathdeath if thatthat bebe thethe themthem intointo itsits public life.life. Of thesethese thethe will of the Lord. It is freedom latest is the blessing of same- to say “Yes” to the Lord Christ sex couples.) at all times and thus “No” to all Committed Christians, who oppose the will of the same who value most of all the Lord Christ. It is a freedom that Freedom in Christ, have to isis givengiven by GodGod toto committedcommitted fi nd a way to live in the liber- membersmembers of tthehe neneww ccovenantovenant of ggracerace and tiesties of thethe WestWest withoutwithout allowingallowing thethe latterlatter it iiss kkeptept alive on tthehe one side tthroughhrough GGod’sod’s toto diminidiminishsh or ttoo eeliminateliminate tthehe fformer,ormer, fforor faithfulnessfaithfulness and on thethe otherother humanhuman conse-conse- ChristianChristian F Freedomreedom i iss t thehe spher spheree in whichwhich crationcration toto God.God. ItIt beginsbegins asas an inner qualityquality salvationsalvation i iss k knownnown and enjoyed.enjoyed. Th u sus t thehe of life,life, createdcreated by thethe indwellingindwelling Spirit,Spirit, and greatestgreatest g giftift t thathat c canan e everver b bee g giveniven t too anyany proceedsproceeds ttoo bbee eexpressedxpressed in worwordd and dedeeded societysociety or c countryountry i iss t thehe G Gospel,ospel, t thehe f fullull for the glory of God. Gospel,Gospel, whichwhich declaresdeclares thatthat whoeverwhoever isis jus-jus- StSt P Paulaul de declares:clares: “F “Foror f freedomreedom C Christhrist tifi eded by faithfaith and walkswalks in thethe SpiritSpirit isis free,free, hashas setset usus free;free; standstand fastfast therefore,therefore, and do trulytruly freefree beforebefore GodGod thethe Father.Father. SoSo in thethe not submit agagainain ttoo a yokyokee of sslavery….Youlavery….You churcheschurches of thethe Roman Empire,Empire, slavesslaves werewere werewere calledcalled toto freedom,freedom, brethren;….walkbrethren;….walk by in sservitudeervitude 2244 hours a ddayay but ttheyhey werweree thethe SpiritSpirit and do not gratifygratify thethe desiresdesires of alsoalso f freeree in C Christhrist a att t thehe same time and thethe fl esh…Thesh…Th ee ffruitruit ofof tthehe SSpiritpirit iiss love,love, jjoy,oy, theirtheir MaMasterssters ccouldould do notnothinghing aatt all ttoo ttakeake peace, patience, kindness, goodness, faithful- away this Freedom! ness, gentleness, self control” (Galatians 5). In the West, perhaps more of us need to learn Th us genuine Christian Freedom is available how to be truly free in Christ and not subject in through the mercy and grace of the Holy Trinity subtle ways to the power and compulsion of the (God the Father through God the Son and with bondage of western culture and society, wherein God the Holy Spirit) at all times and in all places bondage is called freedom! to all believers who are justifi ed by faith and who seek to walk by faith in love and guided by the Holy O God, who art the author of peace and lover of Spirit. Nothing whatsoever in this world can pre- concord, in knowledge of whom standeth our eter- vent the arrival of Christian Freedom and its exer- nal life, whose service is perfect freedom: Defend us cise in the heart and life of the true believer (see thy humble servants from all assaults of our ene- Romans 8 for an eloquent statement to this eff ect). mies; that we, surely trusting in thy defence, may And this Freedom, given and guaranteed by God, not fear the power of any adversaries; through Jesus is available and real in every part of God’s world Christ our Lord. Amen. [From Morning Prayer in and will be known perfectly and fully in the life of Th e Book of Common Prayer, 928.] ANDAT M Page 3 E Koinonia in God and the Anglican Family major argument of the Eames Reports of in the tradition of the church and in the wide- the 980s (on maintaining communion in spread ecumenical practice, use koinonia both for the Anglican family despite diff erences expressing the communion of the Father and the A Study Aover women’s ordination), Th e Virginia Report of Lord Jesus Christ on earth, as well as the commu- 998 (on the instruments of unity in the Angli- nion of the Father, the Son, and the Holy Spirit in by the can family of churches) and Th e Windsor Report the Holy Trinity – a unity in Trinity and a Trin- (2004) is based upon the supposed koinonia in ity in unity. Th is usage is usually related to what God which is linked to koinonia in the church. is called a social doctrine of the Trinity, where the Editor As with the concept of reception with respect to emphasis is upon community within God who is women clergy, the concept of koinonia as a domi- seen as a plurality in unity. nant model for communion in God and between In these Reports, a major plea is made to main- churches has a background in ecumenical conver- tain the unity and interdependence of the commu- sations. nion of churches on the basis of koinonia within While these Reports present practical advice and ‘the Triune God’. Th e argument asserts that as God suggestions to the Anglican family, they also con- is, so is the Anglican Communion as it mirrors tain, as one would expect, certain theological pre- him. suppositions that serve as the basis for the advice. Th e basic thesis adopted in these Anglican Th e most obvious and the most determinative of reports, especially in Th e Virginia Report iiss tthathat tthehe these theological principles is koinōnia, a Greek koinonia (communion or fellowship) of the Angli- word which in English Bibles is usually translated can family of churches is grounded in the koinonia as ‘communion’ or ‘fellowship’. Th is word occurs 3 of the Holy Trinity, the triune God. Th is thesis may times in the writings of the Apostle Paul (see e.g., be summarised in the following way: Cor :9; 2 Cor 3:3; Phil :5, etc.) and the related Communion (koinonia) exists eternally in verb koinōneō occurs 8 times. Koinonia also occurs the mutual relations of the Th ree Persons of in John :3,6,7, and in Acts 2:42. For Paul, both the Holy Trinity, that is, between the Father the noun and verbal forms point to a new reality and the Son, the Father and the Holy Spirit, for sinful humans, and that reality is incorporation the Son and the Holy Spirit. Autonomy is not into the Lord Jesus Christ, into his death, resurrec- an appropriate term to apply to any of three tion, and glory, and thus into fellowship with him, distinct Persons because there is a basic and with the Father through him. It also includes mutuality in and amongst the Th ree. Th ere incorporation into fellowship with all others who is a co-inherence of the three Persons in one are united to Christ Jesus by the Holy Spirit in another in the Holy Trinity, which makes faith. any possibility of autonomy impossible. Th e Still, koinonia is never used in the New Testa- Father is in the Son and the Son in the Father ment to indicate directly the internal life of the and the Holy Spirit in both. (Th eologians have Triune God as a Trinity of Persons within the one used the word perichoresis or circuminsessio Godhead. Neither is it used to describe the rela- (co-inherence) for this eternal mutuality and tion of the eternal Father to the Lord Jesus Christ indwelling.) (the incarnate Son) or of the same incarnate Son Th e family of Anglican Churches to his Father. Further, it is not used for what theo- participates by grace in the koinonia of logians call the ‘immanent Trinity’ (God as he is the Holy Trinity so that there is actually unto, with, and towards himself in his own eter- a Communion of the Churches that is nity, infi nity, and glory) or for what is termed the grounded in the Communion within the ‘economic Trinity’ (God the Father as he is known Holy Trinity. In the Communion of the Holy by us in his self-revelation and in his relation to the Trinity there is unity and diversity. In the world in creation and redemption through Jesus Anglican Communion there is also unity Christ and by the Holy Spirit). Koinonia is, how- and diversity – unity in baptismal faith and ever, used after the New Testament period by cer- diversity in language, culture and doctrines. tain fathers of the Church in relation to the Holy Each Anglican province (or national Trinity. church) is legally autonomous but like each Person of the Trinity, it is not to act Th e Anglican Argument in any way to deny the communion and the ANDAT Modern Anglican theologians, following hints perichoresis in the diversity of Personhood M Page 4 E within the single Godhead. Th us autonomy in own unique koinonia, which we cannot truly know, the Anglican Family is always to be qualifi ed to the special but limited koinonia of the Church, by interdependency, especially in matters which we can experience, seems to be doing is: (a) of major importance. Th us instruments of speaking with certainty about the ‘immanent Trin- unity are extremely important in helping the ity’ (God-as-God-is-unto himself) as ‘a unity in communion of churches not only obey but diversity’ in a manner that is simplistic and tend- also mirror God in his diverse plurality in ing to the secular, and, in so doing also confusing unity. the ‘immanent Trinity’ with the ‘economic Trin- ity’ (God-as-he-is-towards us); and (b) basing the Criticism of the Argument unity and diversity of the Anglican Communion . Th e Anglican family of churches is only a (which is an empirical and changing reality) on this small part of the one, holy, catholic and apostolic claimed knowledge of the Holy Trinity in his eter- church. True koinonia belongs to the whole church nity and infi nity. [In so doing, it follows modern of heaven and earth as a fellowship of members thinking which makes “diversity” a good thing and who are, as the body of Christ, united through the something that ought to be there in culture, soci- head, Christ Jesus, with the Father by the Holy ety, education and government for its presence is Spirit. Th erefore applyingkoinonia to any one part necessary for the entity or society to be authentic or jurisdiction of the divided church cannot be and credible. However, properly speaking, diversity straightforward and must be problematic. is truly a value-free term. It identifi es a condition 2. Th e koinonia that of unlikeness between or among belongs to the Holy Trinity is things/people. It reports this not of the same essence (ousia, diff erence as a fact and by itself being or substance) as the koi- indicates nothing of the good- nonia that belongs to the body ness or badness of that fact. As of Christ. Th e latter koinonia is a value-free term it is not appro- not so much derived from the priate to use of the Holy Trinity, former but given freely, merci- for the Father, the Son and Holy fully, and in a form appropriate Spirit, though diff erent persons to creatures. are also of the one and the same 3. Th e received doctrine Being, substance or essence and or dogma of the Holy Trinity as so not, strictly speaking, diverse created from Scripture by the as such. As a modern secular early church has two aspects or term, it is also not appropri- faces to it. As noted above, these ate to use it of the Holy Trinity are known as the ‘immanent because the diff erence between Trinity’ (or God-as-he-is-unto-himself) and the the eternal persons, a diff erence rooted in unity of ‘economic Trinity’ (or God-as-he-is-towards-us Being, is greater than and like unto nothing which – in creation and salvation). Obviously, we know is celebrated as expressing diversity today. ] about the ‘economic Trinity’ from the revelation 5. Th e use of the blessed, holy and undi- given to us of the Father and of the Son and of the vided Trinity of the Father, the Son and the Holy Holy Spirit in the Holy Scriptures. What we know Spirit, as a model of unity in diversity to justify or of the ‘immanent Trinity’ we know by deduction to describe provinces, dioceses, or jurisdictions of from what is revealed to us by God in grace as the church is now common-place in Anglicanism. the ‘economic Trinity.’ However, to enter into this For example, in Mission-Shaped Church, a report sphere of knowledge is to enter upon ‘holy ground.’ received and debated at the February 2004 session Th e New Testament describes the way in which of the Church of England’s General Synod, diver- the Father, through the Son and by the Holy Spirit, sity, like holiness and apostolicity, is presented as acts towards the world and us, and how we relate of the true nature of the church. In fact diversity is to the same Father through the Son and with the equated with ‘catholicity’ and, further, we are told Holy Spirit. It says little as to the way that God is that, “Th e Trinity provides the living example of unto and with himself in the mystery of his Trin- unity in diversity”, and “Th e diversity within unity ity and Unity. Here there is holy mystery, as we of the one God provides a model for relationships speak of that which is beyond our knowledge and between churches” (p.96). Here the holy of holies, reason. We know little about the eternal and infi - the very essence of the Lord our God, appears to nite koinonia of the Holy Trinity and we can say be invaded by careless and even secular thinking. little of the co-inherence of the three persons. Yet Th e international denomination, made of 38 we can stand back and adore the glory of the Unity provinces and called Anglican, would be well in Trinity and Trinity in Unity. advised to speak more humbly and modestly of 4. What the Anglican argument from God’s itself! ANDAT M Page 5 E Th e Prayer Book Society Order Form Books & CDs for Sale. 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