Th ee Bi-MBi-Monthlyonthly MagMagazineazine ofof thethe PrPrayerayer BBookook SSocietyociety MVolume 27, Number 4 ANDATJuly /E August 2004

IN THIS ISSUE

Where can I fi nd a church that uses the 928 BCP? Page 2

British-ness & Anglican- ness Page 3

Th e President of the PBS Page 4

Living the Common Prayer Tradition Page 5

Keeping the Common Prayer Tradition in Living Use A new edition of the Book of Common Prayer Page 6

Common Prayer – from or one generation to another Pages 7 – 8 A Quiver full of Arrows A Prayer Book with the Page 9

Happy 25th Anniversary Page 0 Wrong Title St Luke’s Amherst, NH Page  for

USA & S.Africa Page 2 the Church of Ireland in Th e Irish BCP of 2004 Pages 3-4 Anglicanism, a CD 2004 Page 5

Order from the PBS Page 6 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 928928 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 (62) 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..

New Hampshire Nashua Rochester Trinity Church (Anglican Church in St. Andrew’s Church (Anglican Province St. John the Th eologian (Anglican Catholic America) of the Good Shepherd) Church) 80 Rochester Hill Road (Route 08) Holiday Inn Building 24 Eastern Avenue Rochester, NH Nashua, NH (Emmanuel Church Building) Mailing Address: P.O. Box 078 Mailing Address: 279 West Sixth Street Rochester, NH Rochester, NH 03866 Lowell. MA 0850 Mailing Address: 4 Taylor River Estate 603 332 42 978 458 024 Drive Sunday: 8:00 am Holy Communion Sunday 0:00 am Holy Communion Hampton, NH 03842 9:30 am Holy Communion Th e Rev. Charles K. Chege 603 584 2974 or 929 3767 Th e Rev. James H. Davis, SSC, Interim Sunday 9:00 am Holy Communion Rector Plymouth Area Th e Ven. James von Fleckenstein-Curle, St. Michael’s Mission (Anglican Church in Priest-in-Charge Winchester America) Th e Rev. David Rolando, Assistant St. Elphege’s Chapel (Anglican Church in Route 53 (Holderness Community America) Church Building) Please write the Rev. Fr. David C. 320 Bolton Road Holderness, NH Kennedy, SSC, at 723 Hearth Stone Winchester, NH 03470 Mailing Address:  Crawford St. Ave., Boynton Beach, FL 33437-2920 603 239 6865 Plymouth, NH 03264 if you know of parishes that use the Sunday 9:30 am Holy Communion or 603 536 794 928 BCP. Needless to say it will take Morning Prayer Sunday 5:00 pm Holy Communion a long time to list them all! Th e Rev. Dean Steward, Vicar Praise God for that!!! Th e Rev. John Szala, Assistant

THE MANDATE July / August 2004 Volume 27 , Number 4 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 928. Phone -800-PBS-928. Postmaster: Please send address changes to the above address. ANDATANDAT Visit the websites of the Society: www.episcopalian.org/pbs928 & www.anglicanmarketplace.com. M PagePage 2 E Refl ections from the Editor’s Desk

Th ee RRev’dev’d DDr.r. PeterPeterBritish-ness TToonoon M.M.A.,A., M.M.ThTh ., ., D. D.PhilPhil ( O(Oxon)x on&) Anglican-nessmulti-churchmanshipmulti-churchmanship and m multi-liturgical.ulti-liturgical. F Foror here are certain parallels between a public a very long time, this family has existed in many discussion in Britain and one in the Angli- countries, been composed of many races, spoken can Communion of Churches. many languages and enjoyed worship based upon TBritish-ness Common Prayer with a variety of styles. What is For several decades, those who may be described new in recent times is the arrival of the “multi- as liberal-minded in Britain have been commend- liturgical.” Th is refers to the use of a very large vari- ing what is called the multi-racial, multi-religious, ety of forms of service especially for the Eucharist, multi-cultural, multi-ethnic and multi-lingual soci- and contrasts with a previous situation of a very ety. And this “philosophy” is deeply entrenched in limited variety based on the common service in the language & public statements, if not all the the various national and regional editions of Th e actual workings, of government, social services, Book of Common Prayer (662).(662). the courts and education. In contrast, the conser- Th e liberal-minded in the Anglican family of vative-minded have been warning of the loss of churches insist that diversity is as a virtue and British identity and traditional British culture if should be celebrated as such. Further, they say this multi-this-and-that philosophy stays in place. that the family is held together by a basic if mini- Now there are signs of a change of emphasis mum understanding of Anglican-ness. In this lib- from liberal-minded leaders. Without retracting eral approach there is basic Christianity (the Bible their belief in the multi-this-and-that approach, as Witness to the Word of God and the Creeds) they are beginning to emphasise that there must surrounded by Anglican distinctives – e.g., one be a core of British-ness that all accept for this episcopate/one college of bishops which meets modern approach to succeed. In other words, for at the Lambeth Conference every ten years, one the multi-this-and-that approach to work, all must Primates’ Meeting of 38 Presiding Bishops/Arch- accept a common basis and general defi nition of bishops, meeting annually, one See (Canterbury) British identity, and this must govern the way that as the central focus, one Consultative Council the culture, language, religion and way of life is meeting every two or three years, and a common developed. shape/structure [but not common texts] of lit- Why the change in emphasis? Because there urgy. Together with these “instruments of unity,” are within some of the expressions of particular the liturgical distinctive is the new defi nition of culture and religion the signs of the emergence of “Common Prayer” as “Common Shape with variety home-grown international terrorism. A few young of content and details in each local sphere” in con- men born in Britain of immigrant parents now see trast to the old and classic defi nition as “Common Britain as the enemy as they view the nation from Texts in a common shape, used by al in one prov- an extreme “Islamist” position. Th is phenomenon ince/nation.” is worrying and frightening to many, as it is publi- Th e conservative-minded of the Anglican family cised by the media. of churches accept that there is great diversity So there is now the possibility in Britain that both within provinces and between provinces but the liberal-minded and the conservative-minded do not see this as a virtue, but rather as a neutral can begin a fruitful discussion leading to a gen- description of how things are in the providence of eral agreement as to what is British-ness. Th is dis- God. Th ey accept that Anglican distinctives are cussion will cover such things as commitment to added to basic Christianity or, better, are means democracy and the rule of law together with the for the expression of basic Christianity. For them place of the Monarchy, the Parliament, the Courts, the initial and primary distinctives are the classic the historic religious traditions and public holi- Formularies (i.e., the liturgical or doctrinal texts days, and so on. Th e practical ideal seems to be a which contain the formulas of the Faith). Th ese common core of British-ness (as the hub of a wheel) are the historic, classic Book of Common Prayer, from which spokes (cultures/religions/languages) Ordinal and Articles of Religion, which are in the go out to the perimeter (which is the termination Constitutions of virtually all the Provinces of the of liberty of expression and the boundaries of the Anglican Communion of Churches. Together with nation). these Th ree they are happy to affi rm the place of Anglican-ness the “instruments of unity” in a secondary position Th e Anglican family originated in Britain and in as being just what their name implies. 2004 is multi-national, multi-racial, multi-lingual, ANDAT M Page 3 E A Message from the President of the Prayer Book Society

Dear Readers of Mandate: From being Vice President of the Prayer Book Society, I became President when Fr. Wayland Coe resigned as President because of his visual problems. We continue to pray for his full recov- ery and restoration of sight. Th is article has two purposes. One is to introduce myself to you, the faithful supporters of our righteous cause, and to share with you a confession. Last June I retired after 37 years as Rector of the Church of the Guardian Angels, Lantana, in the Diocese of Southeast Florida (ECUSA). During much of that time I also served as Rector of St. Cuthbert’s Church in Boynton Beach, which is one of the many Bahamian congregations founded in Florida in the early part of the last century. For 26 years I was a chaplain in the Florida Army National Guard. I have been blessed with a wonderful wife, Beverly, and God has blessed us with two girls, Clare & Laura, two wonderful sons-in-law, Alex & Ken, and four fantastic grandchildren, Mitch- ell, Brooke, Matthew, and Bradley. Th ey all live nearby. In retirement I am blessed to be able to continue at Guardian Angels as a retired Assistant Priest under the direction of the new Rector, Fr. Craig E. O’Brien, SSC. In addition to the Prayer Book Society, I am Master of the Province of the Americas of the Society of the Holy Cross (SSC), and also serve of the Board of the Fellowship of Concerned Churchmen. In the com- munity I am a patron member of the Greater Lantana Chamber of Commerce, Vice-President of the Scottish American Society of Palm Beach County, and am a member of the Historical Society of Palm Beach County. Now for the confession! In the 37 years I was at Guardian Angels I went through the entire process of Prayer Book “Revision.” I remember well the Liturgy of the Lord’s Supper, the Green Book, the Zebra Book, and the Proposed Book, which all culminated in the “Book of Common Prayer” of 979. Th e confession is that I thought all of that was just wonderful. I was an enthusi- astic supporter of liturgical change. All of those rites I happily pushed in spite of the opposition of many of my parishioners, who knew better than their priest at the time. What really woke me up, was the gradual realization that more was changing than the words. When I saw the pronouns in italics (meaning either male or female) in the rubrics with the Words of Institution and in the Ordinal, what had happened to the Sacrament of Holy Confi r- mation, the neutered language of the Psalter, I did an about face and reacquainted myself with the authentic Prayer Book (928). Th is change took place about 980, and since then I have been doing what I can to repair the damage I had done. Needless to say, most of the people in the parish breathed a collective sigh of relief. I realize that the problems with the Anglican Way in North America is much more profound than Prayer Book Revision, but standing fi rm for the good, true, and proven is not a bad place to start! I am very happy to be able to serve you and the Prayer Book Society in whatever capacity I can.

Love in Christ,

Fr. David C. Kennedy, SSC

ANDAT M Page 4 E Living the Common Prayer Tradition By Louis R. Tarsitano write off that entire way of life and form of identity, lmost any tradition, viewed from the out- those within this tradition can only respond, “So side, may seem odd, foolish, or moribund what?” Th e Prayer Book tradition is a living tradi- to the casual onlooker. A tradition and its tion because we are living it. Th e Prayer Book life Adetails only matter to those for whom they matter, isn’t some condition or outcome that we aspire whether out of anthropological interest or by virtue to. It is the life that we lead right now, sharing the of participation in a shared group identity. words, truths, and disciplines of Cranmer, Hooker, Many quite intelligent people never notice that Donne, Herbert, the Carolines, and all the faithful they live in a tradition the way a fi sh lives in a par- Anglicans that that have ever walked this path. ticular body of water. Tradition is the medium of I have been in Anglican holy orders for twenty- intellectual and moral life, for good sevenseven yeyears,ars, and I hahaveve neneverver sservederved or for ill. Th us, taking their own tra- anythinganything but a traditional BookBook dition for granted as the “normal” of Common PrayerPrayer congregation.congregation. order of things, these same people are DespiteDespite thethe convictionsconvictions of thosethose who prone to viewing the other traditions live by t thehe ra ratherther ne neww tradition of that they encounter as “abnormal” “contemporary“contemporary worship”worship” (older(older now and perhaps the sort of thing that in t thehe E Episcopalpiscopal C Church,hurch, in 2 2004,004, ought to be positively prohibited. thanthan thethe 928928 editionedition of thethe PrayerPrayer Some traditions are simply a BookBook w wasas when lit liturgicalurgical r revisionevision matter of belonging. Th e boys of began),began), tthehe tthousandshousands of ppeopleeople tthathat my old school, for example, used to I havehave servedserved and lovedloved havehave nevernever rub the nose of a bronze bust of a believedbelieved thatthat theirtheir idiom of prayerprayer deceased Roman Catholic Cardinal waswas ob obsolete,solete, or t thathat t thehe do doctrinesctrines for good luck. Each year, the mem- of their faith were passé, or that the bers of the freshman class would be introduced words that they lived by were impenetrable to to this and many other customs that were part of modern man. Th ey were perfectly ordinary pres- the school’s lore, and most “old schools” have their ent-day Americans, raising their families, earning own versions of the mysteries of student fellow- their livings, and saying their prayers in an Angli- ship, passed down through the generations. More can Way that they knew and trusted. dramatically, military traditions stir the hearts of It never occurred to any of us, for that matter, those with connections to them, while to an out- that the life we were living wasn’t a life or that the sider they may be so much mumbo jumbo. Every tradition we were maintaining for future genera- April 30th, the French Foreign Legion parades the tions wasn’t a living tradition. Th ere was opposi- artifi cial wooden hand of an offi cer who fell at the tion, of course, but there has always been opposition Battle of Camerone in 863, a relic that the Legion of one sort or another to the traditional Anglican would spill blood to protect. Way. It is easier for us to imagine that those who Ecclesiastical traditions run the spectrum from tried to confi scate Prayer Books in the 20th century mere belonging to matters of life and death. It is will end up just as irrelevant as those who tried to unlikely that the kingdom of God hangs on who confi scate Prayer Books in the 7th century, than wears what kind of hat, and among men of good it is for us to imagine that the children we have will the slightest applications of charity or gener- raised in the traditional faith and order will walk osity smooth over most such diff erences. On the away from half a millennium of holiness. Th us, other hand, the answers off ered to such questions those who wish to claim that the Prayer Book tra- as “Who is God?” and “What is man?” make all dition is dead and buried had better speak to our the diff erence in this world and in the next. On children and not to us. the basis of the answers off ered by one’s tradition, one must take a stand or lose his old identity and become something else. At the extremes, conver- [Dr Tarsitano, with Dr Toon, has written Neither sion and apostasy both represent fundamental Archaic Nor Obsolete. Th e Language of Common changes in tradition and fundamental changes in Prayer (2003) and Neither Orthodoxy Nor a For- identity. mulary. Th e Shape and Content of the 979 Prayer Th us, when those outside the Book of Book of ECUSA (2004) published by the Prayer Common Prayer tradition of the Anglican Way Book Society.] ANDAT M Page 5 E In Living Use Keeping the Tradition of English Public Prayer & Hymnody Alive bout forty years ago a long, rich, creative injections of new vision, energy and creativity into and dynamic tradition of addressing God what was now a contracted tradition. In fact, this the Father Almighty in prose and poetry, long and hallowed tradition has constantly faced Ain speech and song, began to dry up. A mighty the danger since the 960s of becoming as a fossil river became a meandering stream. A living being or a corpse because it has been starved of energy looked as though it had become a corpse. and life in the context where it is set. Until the 960s, there appeared a constant fl ow Who is to blame for this policy of starvation? of prayer books to be used alongside Th e Book of Obviously, there has been amongst most church Common Prayer, and specifi cally for use after “the leaders a deliberate attempt to bring everyone into third collect” of Morning and Evening Prayer, and the new ethos, style and language and this has been on other occasions for public worship or meeting very successful. However, the traditional church- on church premises. Th ese, like the new hymns men, who stay with the classic BCP, cannot escape that were continually been written and used, were blame for they have done little to keep alive the in the same style of language as the historic Prayer tradition of devotion and religion surrounding the Book and the King James Version (A.V.) of the Bible. use of the historic BCP. Many have been satisfi ed In all these books of prayers and the hymn books with their local 8.a.m. service and have not sup- there is a veritable treasury of piety, devotion, reli- ported the writing and publishing (and then use) gion and doctrine, supplementing the more valu- of new collects, prayers, litanies and hymnody. In able & excellent treasury of Bible and Prayer Book. other words, many traditionalists have been con- Here was [is & can be] a rich, dynamic tradition. tent to let the meandering stream remain just that, Why did such a mighty river cease to fl ow with a stream. Or to change the metaphor, they have vigour and contract to stream? been content to appear as though they belonged Because in the 960s there were dramatic to a people who were on the way out but were nev- changes in the way in which the churches addressed ertheless hanging on to their habits as long as pos- God and translated the Bible. Th e “Th ou-God” sible! became the “You-God” to make the Deity more Keeping the classic tradition of worship, prayer, accessible to a new social order brought in by the hymnody, piety and doctrine alive is more than raging and revolutionary 60s. And the traditional managing to have a BCP service here and there as approach to the translation of ancient texts, what a small part of the local provision of services. It is we may call the essentially literal “word for word” keeping alive the dynamism, the creativity and the method, was replaced by the theory of dynamic missionary dimensions of the classic tradition of equivalency, a “thought for thought” rendering of English public prayer. the original – based upon a missionary intent. So Prayer Book Societies, parishes using the clas- the second person singular ceased to be “thou” and sic BCP, and persons committed to the preserva- became “you”; “brethren” became “brothers and tion of the Prayer Book Tradition as a dynamic & sisters” and “the man” became “they” (see Psalm godly “river” of grace need to pray for revival in :) and so on. Later “Father” became “Parent”! their midst that their whole orientation may be Publishers ceased to publish books of prayers in centrifugal as well as centripetal, missionary/evan- the traditional style and looked for compositions gelistic as well as self-edifi catory! Th is will mean in the new style. Likewise hymnbooks appeared using the classic BCP on its own logic and accord- where both traditional hymns had been updated ing to its own nature, as a means of worship daily and new hymns composed to fi t into worship that (MP & EP) and weekly (Litany & H C) and also as a is addressed to the “You-God”. Liturgical Com- form of ordering the godly life for the whole of the missions produced new liturgies and new prayer day, week, month and year. books incorporating the new ethos and principles. As one way to this End, the writing and pub- Th us recent hymnbooks do not contain any com- lishing of Collects, Prayers, Litanies, and Hymns positions in the traditional style unless they were in the style of the classic BCP and according to produced before the twentieth century! its doctrine needs to be encouraged – today not Th e use of the traditional way of worship and tomorrow! translation of texts was not so much banned as [P.S. Th ose who are committed to the worship side-lined after the 960s. Of course, the use of Th e of the “You-God” need also to recognize that the Book of Common Prayer and thethe King JamesJames Ver-Ver- godly development of their tradition depends upon sion of the Bible and the hymns of Wesley & Watts the existence of a healthy and vibrant classic tradi- & Newman and the existing books of prayers con- tion, upon which they are dependent much more ANDAT tinued. However, this use continued with few if any than many realise.] M Page 6 E Common Prayer …from one generation to another With my mouth will I ever be shewing thy truth existence. Th ere is no escape from or hiding from from one generation to another (PsalmPsalm 889:)9:) the living context and so the church has to use its A Meditation by the Rev’d Dr. Peter Toon provision even as it sanctifi es it. hristianity does not and cannot exist in this Further, to be a faithful church in terms of world without a cultural skin. A Christian worship and evangelisation, the local society of must live somewhere, eat food available Christians has to belong to and cultivate a living Cthere, dress himself using local materials and speak tradition [form, shape, style, content] which is the at least one specifi c language. Likewise, a local means by which they worship and serve together. society of Christians as a church must speak to one Today, in the panorama of church life in America, another and to God in a specifi c language, sing/ we can see a great variety of traditions. Th e style chant in a particular style, and meet in a building of worship, preaching and fellowship amongst made from local products and by local hands. Southern Baptists is not the same as that amongst Th e Word became fl esh and dwelt among us as Northern Presbyterians or Mid-West Roman a Jew speaking Aramaic and eating and dressing as Catholics. No doubt it is possible to know God, to did other male Jews. love and serve him in and through these various When it is said that Christianity is not to be of traditions, as long as the tradition is at its best and this world, the meaning is that the Church in its is the means to an end (the glory of God) and not practice of Christianity is not to share the ethos, an end in itself. spirit, morality and spirituality of the world that Now to consider the Anglican Way. is fallen and contains evil. At the same time it is Up to the middle of the sixteenth century, the obvious that Christians must live, walk and eat Church of England worshipped and served God by on earth even though they belong to and head for and through the Latin, Western tradition. During heaven. its Reformation, this same Church translated and In its origins, as Christianity spread out from adapted the Latin Daily Services to become Morn- Galilee and Judea to East and West, the Church ing and Evening Prayer in English for all. So also sought to please God and minister to the local the Mass was simplifi ed and rendered into Eng- people in the very places where it was planted. It lish, as were also the other basic services. And, sought to be in the world and for the world but very importantly, the whole Bible was translated not of the world. So the Church used a language into English. Th us the National Church of Eng- that was understood by the local people and devel- land crafted for herself in her own local language oped forms of worship which made use of [and what became known as Common Prayer, one basic transformed] existing styles of music, ceremonial structure and content (with minimal variables) for and architecture. So regional and national diff er- all services to be used alongside the Bible by all in ences were soon evident in the one Church of God every parish, cathedral and chapel. throughout and outside the Roman Empire. Th us we talk of the Anglican Common Prayer Of course, there was a general basic pattern Tradition created in the 6th century out of the shared by all the Churches – the daily reading living use of the western, catholic, Latin tradi- from the Canon of Scripture, Daily Prayer (at least tion. English “Common Prayer” points to a whole Morning and Evening), the adoption & following jurisdiction [England] of the Church through- of the Christian Year, Eucharist on Sundays and out the whole Christian Year engaged daily in set special festivals, Baptism at Easter, and so on. Fur- prayers and hymns with reading of the Scriptures ther, there was the acceptance of the basic Th ree- and seeking to live in the light of what is believed, fold Ministry of Bishop, Priest and Deacon. taught and confessed in the worship. Th ough not Yet in the various regions, the structure and everyone can attend every service, yet each and content of Daily Prayer, of the Eucharist and of every service is off ered to God on behalf of all, so Baptism/Confi rmation were not identical – even that there is a real Tradition in daily use existing as the structure and content of Ford cars are not for all. identical in Europe and America. Th e Anglican Common Prayer Tradition went Th e point being made is that each local church, overseas with the British Empire and with mis- whatever its size and infl uence, has a cultural form sionaries and so from being the special possession and expression, for Christianity has to be enfl eshed of one National Church it became the shared pos- in order to exist in this world. In the same manner, session of many Provinces. each individual Christian, though he seek not to be It is important to insist that the Common conformed to this world, has to live on this earth Prayer Tradition as a living Reality is not created and make use of what is available to him for his by the individual who opens his Book of Common ANDAT M Page 7 E Prayer ttoo prapray,y, or by a ccongregationongregation tthathat uusesses tthehe Appendix --- change of language same Book for a Service of Holy Communion at Th e Common Prayer of the ecclesia anglicana 8.a.m. on Sunday. Th e Common Prayer Tradition [Church of England] was changed from being is always moving through time attached to space; prayer in Latin to being prayer in English in the and local churches and individual persons join sixteenth century. Further, this use of English in themselves to it – better immerse themselves in it public prayer based on set texts had a major infl u- – in the Spirit. Th is stated, it is also true to claim ence on the development of modern English prose. that if the National Church or Province seeks to Yet the style of English used for Common Prayer remove it by synodical voting [as has happened in the Church possessed unique qualities from in the ECUSA], then the responsibility falls upon the beginning and these remained in place even major parishes/centres to keep this inherited Tra- as English as a public language developed. One dition alive and well, so that smaller churches and such quality is the use of the second person sin- individuals here and there can know and feel that gular (thou/thee/thy/thine) which is required for they do belong to an ancient and godly Tradition the literal translation of ancient texts in Hebrew, that is in living use both it in its own region and Greek and Latin, and thus for the addressing of the around the world. One God. Th e Common Prayer Tradition of the Angli- What has happened in the Anglican Commu- can Way is a corporate Tradition (in that it is an nion of Churches in the rush to use what is called expression and activity of one jurisdiction of the “contemporary language” since the 960s is that one Body of Christ and Household of God in one instead of there being a faithful attempt to render place) before it is a personal, individual tradition, the received Common Prayer into a modern form even though each Christian within this Tradition of standard English, there has been the adoption of has the vocation to live a godly life in conformity an increasingly politically-correct form of modern with the high calling of God expressed within this English as part of a theory of translation known Tradition. as dynamic equivalency. Th is has led to major If it is the duty of Prayer Book Societies is to changes in the content and meaning of the services keep in print and available the basic editions of and thus the creation of an alternative, but not yet Th e Book of Common Prayer, and to encourage a stable alternative, to the classic Common Prayer. right understanding and use of them, it is churches Th e Alternative often calls itself “Common Wor- having this text in living use who are to maintain ship” but sometimes dares to claim it is “Common and pass on the living Tradition as a form of godli- Prayer” even though it is by nature fi lled with many ness within the Church of God set in a world of variables. evil and sin.

Have you obtained your copy of NEITHER ORTHODOXY NOR A FORMULARY, the important critique of the 979 Prayer Book, written by Dr. Toon and Dr. Tarsitano, and available from the Prayer Book Society? Call  800 727 928 or visit www.anglicanmarketplace.com

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 8 E A Quiver Full of Arrows By Louis R. Tarsitano living tradition has delivered it to them as a trust radition is not an abstraction. Tradition is for the next generation. Unless one is willing to the handing down, from one generation to erase everything that he knows of God and Scrip- another, of an entire life of belief, practice, ture every night, every thought, word, or prayer Tand ancillary customs, or we are not dealing with that he has ever shared with another human being, “tradition” at all. Picking and choosing from the then he is stuck with tradition, even if his idea of past, for example, is a sub-species of archaeology, worship is a laser light show. He is living in a tradi- and not a form of tradition. tion, like it or not, and the real question is whether Tyrants have always understood tradition better or not the tradition he is living is truly Christian than most people do. In every era, tyrants have rec- or dominated by leakage from the traditions of the ognized that to destroy a culture or to conquer the secular word around him. people within it, one need only break the connec- Th ere are certain sub-sets of Christian tradi- tion of tradition between the present and the next tion, then, that have a distinct advantage in their generation, killing or otherwise removing those observable, traceable, and objectifi able roots in the who would persist in maintaining that connection. common tradition of the whole Christian Church Stalin, when he abandoned vast numbers of the from the beginning. One of these sub-sets is the priests and nuns of Russia to the snows of Siberia, Book of Common Prayer tradition of the Anglican was not trying to kill them, or at least not them Way, which represents more than a set of provi- only. He was trying to kill the Russian Church and sions for worship, but rather an entire structure the traditions of Christian Russia. for an assuredly Christian life. Th e Prayer Book God understands tradition, too. Most impor- tradition is not impervious to outside infl uences tantly, he sent his First Born to make the con- (how could it be in a fallen world?), but is has the nection between his kingdom and the re-born by virtue of being written down in explicit terms. Any grace, so that Christian tradition doesn’t really honest person can always tell whether or not he belong to Christians. It belongs, fi rst of all, to God is living the Common Prayer life. No committees the Father, God the Son, and God the Holy Ghost. or councils are necessary to make this determina- God uses tradition in his justice, moreover, as well tion. as in his blessing. Th e fi rst-born of Egypt died for a Contrary to much propaganda, young people number of prophetic reasons, but one of them was raised in Biblically-ordered homes, families, and the manifestation of the divine judgment upon the local churches are attracted to a similarly ordered idolatrous traditions to which the Egyptian people worship and plan of Christian life. It is usually par- were enslaved. Th ose traditions were cut off when ents, well-meaning but wrong, or perhaps not pre- the custodians of them, the fi rst-born, were cut off pared for a disciplined life themselves, who make from the world. the decision for their children that they are inca- When Christian tradition is working, and the pable of benefi ting from a tradition that has raised members of the rising generation are fi lled with up saints for centuries. But when the Anglican the grace and the love of the Lord, making the tra- tradition is treated as it ought to be, as the quite ditional Christian life their own, the misguided or normal and quite ordinary content of an Anglican the hostile often cry, “Triumphalism! How dare life, children fl ourish and make the ancient truths, you teach your children that there is only one thoughts, words, and practices their own. Th e fi rst God or only one Truth?” But beyond the fact that thing my own children learned by heart was the there is only One God and only One Truth, what traditional Lord’s Prayer, and they learned it at an the “multi-truth” people are really trying to do is age when most children are still struggling with to invent a tradition of their own, at the expense “Twinkle, twinkle, little star.” Th ey learned, not of Christianity. Th e diffi culty they face, however, because they are or I am smarter than anybody else, is that no nation, no culture, and no religion that but because they were living in a Christian envi- has experimented with the notion that every other ronment where their fellow Christians believed in nation, culture, or religion is just as true and just as them as competent to pray in the words that God good as itself, with nothing in particular to recom- had given. mend its existence, has survived long enough for Th e thousands of Christian children growing tradition to become an issue. Th e defunct have no up in the Prayer Book tradition right this minute traditions. are the arrows that fi ll the quiver, as promised in People who try to separate Christianity and Psalm 27. Th e Lord is building the house, and he Christian tradition are simply not paying attention. is directing these arrows to the future—to a future Th e Bible they hold in their hands was inspired by where the Common Prayer tradition and the the Holy Ghost in the midst of real human lives, Anglican Way will continue alive, as long as that and they have that Bible to hold only because a is his will. ANDAT M Page 9 E Happy 25th Anniversary Church of the Incarnation, Orlando he Church of the Incarnation, a church in the parish, the Archbishop and three senior Bishops. Anglican Church in America(Traditional Th e Church and grounds were consecrated by Anglican Communion), began as a mission the late Bishop Frank R. Knutti, our fi rst diocesan Tin 979, under the leadership of Fr. Bruce Medaris, Bishop. a former PECUSA priest. Th ere was a group of Th e Lord continued to bless us with a growing eighteen who joined with Fr. Medaris to continue church family and land adjacent to the church was and keep the faith delivered to the Saints.” Ini- purchased in April 987 (the owner of this prop- tially, services were held in an offi ce building in erty said earlier, he would never sell),but God Maitland, Florida a suburb of Orlando; and after- had other plans! A beautiful building was erected

wards when they outgrew that facility, they moved which housed our offi ces, Sunday school and an to a funeral home chapel. Th is was a lovely place, enormous Parish Hall. In September 99 the new except that the children would wonder through and wonderful 8,000 sq. ft. facility was dedicated and always brought back to the chapel beautiful by the Most Rev. Louis Falk. fl ower arrangements! In the fall of 979, Fr. Louis It was always a prayer/vision of our Rector to Campese and his family became part of the parish one day have a school as part of our outreach min- family and he was instituted as Rector. istry centered in the teaching of Jesus Christ. Th at From that lovely chapel, the congregation vision was shared by Kim Campese and together moved to a converted warehouse, which our with God’s blessing , St. Vincent’s Anglican Acad- Rector, Fr. Campese, coined as the “warehouse in emy became a reality and today there are seventy- the sky,” because of the evident presence of God’s fi ve students enrolled with a staff of nine teachers. wonderful and gracious Holy Spirit. Here the Lord God again showered us with His blessings. continued to bless us and our fervent prayer was to Looking back over the last twenty-fi ve years, have some day our own land and facilities . As only it has not always been smooth sailing, and there “God can arrange” a parcel of land was donated to were some rough hurdles to overcome, hurdles us, and our dream of our own Sanctuary became not caused by God, but by ourselves, but they have a reality. We broke ground on January 8, 982, been crossed. amidst the jubilant, tearful, joyful congregation. Historically, the Church of the Incarnation, Th e Lord guided a group of dedicated, hard-work- now our Diocesan Cathedral, has had plenty of ing, sacrifi cial parishioners to the completion of fi rst since the consecration of our Rector, Louis our beautiful “House of God.” But when it was Campese as a Bishop. For example: Incarnation, the not yet quite complete, we held our fi rst service of very fi rst continuing Church built from the ground Evening Prayer on May 27, 982, with a wonderful up; the place where we voted to & installed our friend as guest preacher for the Church of England, very fi rst Archbishop, Louis Falk; the place where Rev. Dr. Truman Dickens. the Traditional Anglican Communion (TAC) was Th ree years later (two years earlier then the formed; and the fi rst continuing parish to have its term of the bank loan) the mortgage was burned own school. at a banquet the congregation gave themselves Th ere is really only one thing to say in closing; on January 2, 986. It was a joyous occasion and you and I can never out-give our wonderful Lord, ANDAT attended by the entire congregation, friends of the and with him all things are possible. M Page 0 E St Luke’s Amherst, New Hampshire t. Luke’s Anglican Church in Amherst, New Our core beliefs can be summarized as: Hampshire, is looking for a new priest. Our • We recognize and support the sanctity of current priest, who has been with us for over human life, beginning at conception. S0 years, has been drawn into the formation of sev- • We believe that marriage between one eral missions in the state of New Hampshire that man and one woman is God's loving provision for have been started subsequent to the election of procreation and family life, and that sex outside Bishop Gene Robinson in the Episcopal Church. such marriage is against God's law. Th ese new missions need the support from people • We worship using the traditional Book of like our current priest. Common Prayer and Hymnal, used by the Episco-

St. Luke’s and its satellite missions are a part of pal Church until the 970's. the Traditional Anglican Communion (TAC). Th e • We believe the Holy Bible to be the revealed TAC is the largest of the orthodox groups which Word of God, that the Scriptures in it contain all have arisen since the Liberal theological infl uences things necessary to salvation, and that salvation is began separating the Episcopal Church from its found only by the Name of Jesus Christ. Anglican heritage. Th e TAC is growing by 5,000 • We believe the Apostles' and Nicene members per month worldwide. Before the elec- Creeds to be suffi cient statements of personal tion they had seven parishes and missions in NH faith. that were committed Biblical orthodoxy and cath- • We have a ministry of Bishops, Priests, olic practice. Now they have ten. New missions and Deacons in Apostolic Succession. As in the have been established in Littleton, Concord, and Orthodox churches, our priests are men, and they Salem, NH. are permitted to marry. To fi nd out more about the Traditional Angli- Our Vision can Communion, the website, www.acahome.org , St. Luke?s Anglican Church is committed is a font of information. to being a Spiritually alive, orthodox, Christian parish. Th is includes: Who Are We? • Sharing our traditional liturgy and doc- St. Luke’s, which has attracted members from trine a number of towns in southern NH, was estab- • Spiritual, charitable, cultural, and social lished in 990. It has already constructed its own outreach to the parish and greater community. building off of route 0 to the west of Manchester. • Ongoing Christian education and care St. Luke’s holds two services on Sundays and eve- ministries. ning services on important holy days, e.g. Maundy We are seeking a full time, local Priest to help us Th ursday, Good Friday. Approximately 60 people grow our church. We hope to be a haven for those attend these services on a normal Sunday and there people in Southern New Hampshire who hold fast is an active Sunday School program in addition. to traditional values. St. Luke’s uses the 928 Prayer Book and Th e If you are interested in speaking to us about our Hymnal of 940. Th e church has an Ahlborn needs, please respond to Search Committee, St. Galanti digital organ and a musically talented con- Luke’s Anglican Church, P.O. Box 3, Amherst, gregation. NH, 0303. ANDAT M Page  E On sharing a Catechism ECUSA & the Anglican Province of S Africa t has been widely noted in the last decade or is defi cient in its doctrines of man, salvation, the more that it is the Anglican Church in South Trinity, the person of Christ, and so on. Africa, through its former and present Primate, Th e South Africans took it over because it was Iwhich has been the most friendly of all African one of the very few recent Catechisms available in provinces towards the innovations and the leader- the Anglican Communion, but in receiving it they ship of the Episcopal Church of the USA. sought to improve it by judicious editing and addi- In fact the leadership of the Anglican Province tions. in South Africa is more liberal and less disposed Here is what they added: to criticise innovations in sexual partnerships than Th e full Ten Commandments (rather than are the provinces to the north. At the same time, merely a reference to them) in comparison with the extreme liberalism of the Th e full Apostles’ Creed (rather than merely a Episcopal Church of the USA, the Church of the reference to it) Province of South Africa is a semi-conservative A lengthy explanation of “Th e duty of all Chris- church, much less committed to radical innova- tians” to the section on “Th e Ministry” tions than her American sister. A new section on Stewardship Th e relation of the two Churches, and the more Explanations of meditation and contemplation radical nature of the American, goes back a while to the section on “Prayer & Worship” and can be seen in the way in which the Catechism A new section on Fasting of the ECUSA Prayer Book of 979 is adapted A new section on Angels. and used by the South Africans in their An Angli- Further, they cut out of the Catechism the novel can Prayer Book ((989).989). Th ee llatteratter iiss inin eessencessence aa ECUSA way (fi rst used in 967) of referring to the Book of Alternative Services and stands alongside Blessed & Holy Trinity as “God: Father, Son and the classic Book of Common Prayer (662). It is a Holy Spirit.” Th eir answer to the question as to Prayer Book which has a distinctly Anglo-Catholic what we mean when speaking of God as Trinity is fl avour and is only partially committed to the ren- as follows: “We mean that we believe in God the dering of the Bible and ancient Canticles according Father, God the Son and God the Holy Spirit, three to the theory of dynamic equivalency in transla- Persons and yet one God.” [It gave me a sense of tion of ancient texts. In the Psalter, there is a reten- satisfaction to see the latter as for many years I tion of the literal form of translation since Psalm have protested about the abbreviated and poten-  begins, “Blessed is the man…” (cf. 979 ECUSA tially heretical way that ECUSA has spoken and – “Happy are they”). continues to speak of the Triune LORD.] As Dr. Tarsitano and Dr. Toon have shown Th e Catechism in the 989 Book is still defi cient; in some detail in their study of the 979 ECUSA but, it is less so than is the 979 Catechism (which Prayer Book (see Neither Orthodoxy nor a For- remains the expressed doctrine of the ECUSA, mulary….. [2004] published by the Prayer Book and was created as a summary of the content of all Society, call  800 727 928), the Catechism in the the services in the Rite II mode in the 979 Prayer 979 Prayer Book falls well below what is necessary Book). for an orthodox statement of the Catholic Faith. It

Reforming Forwards: Th e Process of Reception and the Consecration of Women as Bishops (Latimer Trust, London, May 2004) by Peter Toon.

Th is important large booklet presents (a) a critique of the doctrine of Reception as developed in modern times in the ecumenical movement and taken over by the Eames Commission and made an Anglican doctrine to make acceptance of women’s ordination easier; (b) an explanation of how the Church of England in particular adopted this doctrine in its legislation and propaganda concerning the ordination of women as presbyters; and (c) a study of how the Doctrine of the Holy Trinity has been manipulated in order to present Diversity as a virtue and a proper description of the Anglican Communion in order to open the way to innovations.

Go to www.latimertrust.org or send an e mail to [email protected] to obtain a copy using ANDAT US dollars. M Page 2 E Not what it claims to be. Th e new Irish BCP of 2004. t the City Hotel Conference Centre, have the traditional and the contemporary. Armagh, of May  May 2004, at Noon, Language which has inspired generations of the Most Reverend Dr Robin Eames Arch- devotions is alongside contemporary word- Abishop of Armagh, Primate of all Ireland, addressed ing which is the result of liturgical develop- the General Synod of the Church of Ireland: ment. Gone are the days when we needed Members of the General Synod, distin- several books as a basis for our worship. guished guests, ladies and gentlemen, I wel- Now we have one book of which we can be come you to this meeting of the General proud and for which we can be thankful. As Synod of the Church of Ireland in Armagh far back as 997 the General Synod requested and pray that Almighty God will bless and our Liturgical Advisory Committee to under- guide us in our work. take a radical revision of the Prayer Book and Th is Synod is historic for several rea- each year since then we have examined and sons... legislated to enable this new Book to become It is the fi rst time the supreme law-making a reality. body of our Church has met at the site of the A Church is identifi ed by its worship. A l a u n c h P r a y e r of St Pat- Book is rick’s great the iden- mission to tity of the the people people of of Ireland. God in W h e n any tra- we meet d i t i o n . for wor- When we ship in the are asked Cathedral “ w h a t this eve- is the ning we Church of will kneel Ireland?” on ‘holy we can g r o u n d ’ point to where our this Book p a t r o n - this is saint built his chief church in 445 A.D…. who we are, this is how we worship, this is A second reason for this being termed a what we are. historic meeting is the presence with us of I pay tribute to all who over the years have my colleagues, the Archbishop of Armagh played a part in the production of our litur- and Primate of all Ireland, Dr Sean Brady, the gies and who have worked so long and so Moderator of the General Assembly of the faithfully in the name of their Church. Mem- Presbyterian Church in Ireland, Dr McKay bers of the Liturgical Advisory Committee and the President of the Methodist Church since 997 have all played their part and we in Ireland, the Reverend Jim Rea. pay them tribute. Th ere are some I want to Th e third reason for the signifi cance of mention in particular : Canon Brian Mayne, this Synod is of course the fact that we have now retired from full-time Ministry, who has just witnessed the presentation of the Book nursed this Book along to its completion : of Common Prayer, 2004. Canon Ricky Rountree, our Central Liturgical Since our disestablishment in the eighteen Offi cer, who has introduced the Book to our seventies there have been three editions of dioceses : Bishop Harold Miller, Chairman of our Prayer Book. While the editions of 878 the LAC and his predecessor, Bishop Edward and 926 were revisions in a minor degree Darling : the former Archbishop of Dublin, of the 662 book this new edition represents Dr Donald Caird : Dean Michael Burrows : revision which is the consequence of prayer- Dean John Paterson. I also acknowledge the ful thought, careful research and discussion partnership we have forged with Columba and is faithful to the practice and beliefs of Press who have produced a beautiful book the Church of Ireland. Within its covers we for the Church of Ireland. ANDAT M Page 3 E As a token of our welcome to the Synod only is the material from the classic BCP modi- the Diocese of Armagh has made a presenta- fi ed but there is the added “contemporary lan- tion of a copy of the new Prayer Book to each guage” texts. Th e C of E called this arrangement member of the Synod. I hope this copy will Common Worship, carefully avoiding “Common be a memento of your visit to the Primatial Prayer” since the new is an alterative to the old, not See. a replacement for it ; but, the Irish Church decided It is now our task to ask whether or not Arch- to call its new production Th e Book of Common bishop Eames is actually describing what may be Prayer (2004). called “An Act of Piracy” by the Liturgical Com- Missing from this supposed “BCP” is the Eucha- mission and General Synod of the Church of Ire- ristic Lectionary of the classic Common Prayer land. tradition. In its place, there is provided the read- Th e Prayer Book – the right title? ings from the ecumenical Common Lectionary, Th e Columba Press in Dublin, by authority and thus the oldest part (apart from the Bible) of of the General Synod of the Church of Ireland, the real BCP is wholly removed. recently published Th e Book of Common Prayer Also missing is a form of the Psalter that is in (2004) containing 799 pages. It contains a Preface the classic language of Common Prayer and is a dated 2004 along with the Prefaces from the 549, translation of the essentially literal kind (as are 552 & 662 editions of the English BCP together Coverdale and KJV). Th e version of the Psalter with the 878 & 926 Prefaces from the Church of provided is a modern translation of the dynamic Ireland editions of the BCP . equivalence type which begins in Psalm : with, From the nineteenth century the Church of Ire- “Blessed are they…” rather than “Blessed is the Man land has been independent of the Church of Eng- [the Lord Jesus].” Th us the traditional way of pray- land and, as such, is a self-governing province of ing the Psalter is removed by the use of so-called the Anglican Communion. Each province in the “inclusive language”! Anglican family has always had the right to modify Further, all references to “the Holy Ghost” have the received BCP from the C. of E. to meet the been removed in favour of “the Holy Spirit” and needs of its own local situation and culture. Th us the meaning of Easter has been expanded to refer the BCP (662) was gently revised in 878 and yet to the whole 50 days from Easter Sunday to Whit- again in 926 within the Irish Church. On each suntide, with the result that we have “Sundays of occasion the specifi c tradition of Common Prayer Easter” instead of “Sundays after Easter.” was maintained. (I have explained the nature of Very serious indeed is the fact that this Prayer Common Prayer in detail in Common Worship Book does not have a common doctrine in all its Examined [Edgeways Books, 2003] chapter 2.) parts, and thus it is a very ambiguous formulary for Regrettably, the content of the Preface to this the Irish Church, making it diffi cult to know what Prayer Book of 2004 is so written as to give the it really believes, teaches and confesses. Th e doc- distinct impression that this Book is of the same trine within the texts from the traditional BCP is genre as those of 878 & 926 – a gentle revision not identical with the new material and so, regret- within the received doctrine and forms of worship tably, the beginnings of relativism is made part of of the historic Anglican Common Prayer to meet this Church’s confession for our troubled age. local needs. However, this impression is totally Also, to be solemnly noted and deeply regretted, wrong! Here we encounter what I shall call, “an act is the excessive exercise of autonomy by the Synod of piracy”, for a name that belongs to one specifi c of the Irish Church in its naming of this Prayer type of book is used for another, one that is related Book. It is one thing to adopt the classic Common but yet diff erent. Prayer tradition to local needs and realities, as What is contained within this Prayer Book of has been done by most of the 38 provinces of the 2004 is of the same genre as what is contained in Communion, but it is yet another thing to claim Common Worship (2000) of the C of E; but, it is the right to re-defi ne what is Common Prayer and more compact, and has two forms of Morning and thus re-write history. In Ireland now Common Evening Prayer, the Litany, Holy Communion, Bap- Prayer is not defi ned by looking at a tradition of tism & Confi rmation, Marriage, Funeral and Ordi- worship and of specifi c editions of a Prayer Book nation. One form is in the traditional language of but by whatever the General Synod declares it to public prayer taken from the historic BCP and the be. What is in essence a superior “Book of Alterna- other is in “contemporary language”. tive Services” is here called by the fi at of the Synod We know that Common Prayer is not only prayer “Th e BCP” and this is both arrogant and an act used in common by all but it is also a common text of piracy. Regrettably, it is not the fi rst Synod to from a common book for use by all. In the English commit such an act for it follows the lead of the and Irish editions of the BCP this has been the case Episcopal Church of the U.S.A. in 979, of Wales in from 549 to 926. But in this edition of 2004, not 984, and of the West Indies in 995. ANDAT M Page 4 E NOW AVAILABLE FOR YOUR EDIFICATION AND DELIGHT ANGLICANISM. Th e Th ought and Practice of the Church of England, illustrated from the religious literature of the seventeenth century. Compiled and edited by Paul Elmer More & Frank Leslie Cross, SPCK, London, 935, reprinted 95, 8 pages.

his storehouse of classic Anglican teaching on a wide variety of topics is now available on a CD in pdf format (you need Adobe Acrobat Reader to read it) for $2.50 including postage and package (Pa residents add sales tax please). Send a check to Th e Prayer Book Society, TP.O. Box 35220, Philadelphia, PA. 928-0220 or visit the website to order there – www.anglican- marketplace.com. Th e writings of the 6th century Anglican reformers are exciting and profound and from them we get the Book of Common Prayer, the Articles of Religion and the Ordinal, together with a vast catechetical, expository and devotional writing, not to mention controversial divinity. By the time of the 7th century, there had been a long time to refl ect upon the nature of the Reformed Catholicism (English Protestantism) embraced by the Church of England from 548 onwards. Th is Book contains extracts on many topics from those whom we often call the standard divines of the Anglican Way. To read and digest this book is to gain a tremendous insight into the nature and character of the Anglican Way and how as a jurisdiction of the One Church of God it is related to but diff erent from the Roman Catholic, the Presbyterian and the Lutheran Churches. Th e extracts from the writers, arranged under various headings, is prefaced by two essays on the nature of Anglicanism in these formative days and then as an appendix there is a brief biography of each of the divines cited in the text.

DON’T MISS THIS OPPORTUNITY TO READ A LONG OUT OF PRINT CLASSIC! And also, DON’T FAIL TO OBTAIN A COPY FOR YOURSELF AND FOR YOUR CLERGY OF THE IMPORTANT NEW BOOK WHICH SHOWS WHY THE 979 PRAYER BOOK IS NOT REALLY AND TRULY EITHER A BOOK OF COMMON PRAYER OR A SOURCE OF ORTHODOXY. Neither Orthodox nor a Formulary. Th e Shape and Content of the 979 Prayer Book of ECUSA by Louis R Tarsitano & Peter Toon.

$2.50 including post and packing from the Prayer Book Society ( 800 727 928 or  60 490 0648) or from www.anglicanmarketplace.com

ANDAT M Page 5 E THE PRAYER BOOK SOCIETY Books & CDs for Sale Type Title Price O Lord Open Th ou Our Lips CD Morning Prayer with Litany from St Th omas’ Church, Houston $2.50

Lighten Our Darkness CD Evensong for the Feast of St Michael and All Angels $2.50 From St John’s Church, Savannah

Th e Order For Holy Communion CD Featuring the Parish Choir of Saint Th omas’ Episcopal Church, Houston, with the $2.50 assistance of members of Chorus Angelorum

Homilettes from Christ Church, Biddulph Moor, England CD Six practical talks on the Prayer Book and the Christian Year delivered by Th e Rev’d Dr $2.50 Peter Toon in the Diocese of Lichfi eld, England

Collects. CD All the Collects of the Book of Common Prayer read by the Rev’d Dr. Peter $2.50 Toon

Six Edwardian Homilies CD set Read by Th e Rev’d Dr Peter Toon $7.00

Six Elizabethan Homilies CD set Read by Th e Rev’d Dr Peter Toon $7.00

Th e Laws of Ecclesiastical Polity CD-ROM By Richard Hooker (Keble edition) $2.50

Annotated Book of Common Prayer (1662) CD-ROM $2.50 J H Blunt

-29 copies $2.00 ea Th e Spanish Prayer Book 30-49 copies $.75 ea. Booklet Contains Morning Prayer, Litany, Evening Prayer and Holy Communion 50-99 copies $.50 ea 00+copies $.25 ea. Th e First and Second Prayer Books of Edward VI Prayer Books Th e Everyman Edition with a new Introduction by Professor Porter $20.00

Neither Archaic Nor Obsolete. Th e English Language of Book Common Prayer and Public Worship $4.00 By Dr Peter Toon and Dr Louis R. Tarsitano

An Act of Piracy. Th e Truth behind the Episcopal Liturgy of Booklet $5.00 1979. By Dr Peter Toon $7.00 Th e Annotated Order for Holy Communion – the text of the Booklet (bulk orders for 1928 Service with explanatory comments, page by page. churches ⅓ off ) Prices include shipping. Pennsylvania residents subject to sales tax. Call 1-800-727-1928 or 610-490-0909 or visit www.anglicanmarketplace.com

Th e Society for the Preservation NONPROFIT ORG. of the Book of Common Prayer US POSTAGE PAID (Th e Prayer Book Society) FORT WORTH, TX P.O. Box 35220 Permit No. 467 Philadelphia, PA 928-0220

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