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Home , Quinquagesima, Septuagesima, Sexagesima, The Books of Homilies

The Bi-Monthly Magazine of the Prayer Book Society MVolume 29, Number 1 andatJanuary / FebruaryE 2006

In This Issue Where can I find a that uses the 1928 BCP? Page 2 b Editor’s Desk, The Network Page 3 b Those words Page 4 b Evangelicalism and Reformed Catholicism Watch out for Page 5 b to Septuagesima Pages 6 & 7 (February 12) b The Hymnal, 1940 Pages 8 & 9 b Quadragesima (February 19) Page 10 b Priesthood & Quinquagesima “Homosexuality” Pages 11& 12 (February 26) b Should we use the word “Homosexual”? Pages 13 & 14 before b The Book Page 14 b PBS Order Form Page 15 and then don’t miss, b What the PBS is all about Page 16 Quadragesima (March 5) See further pages 4, 5, 6 & 10 Where can I find a church that uses the 1928 Prayer Book? e will list parishes that use the ishes that use the 1928 BCP. An excellent Book. It makes us glad to know of such 1928 BCP according to state or reference is the “Directory of Traditional places, and also that folks are reading area, mentioning their ecclesi- Anglican and Episcopal Parishes,” pub- Mandate. Some have written to tell us of Wastical jurisdiction (Episcopal Church or lished by the Fellowship of Concerned parishes that use 1928 that we have already one of the “Continuing Churches”), and Churchmen. This directory does not tell listed. It might be a good idea to keep the all of their services, if from the 1928, or the what prayer book is used. Please contact issues of Mandate that have this column ones that use the 1928 BCP. The Reformed the editor, Mrs. Jane Nones, 4800 Dupont to use for future reference. We can only Episcopal Church uses a Prayer Book Avenue South, Minneapolis, MN 55409 if list a parish once. It is always a good idea which includes both the 1662 (Church of you would like to order a copy. For infor- to call first. Times and locations and per- England) and much from the 1928. mation call (612) 824 3933. sonnel do change! The Fellowship of Con- Our knowledge of these matters is lim- A number of readers have told us of cerned Churchmen has a web site which ited, so we would be happy to hear of par- other parishes that use the 1928 Prayer lists parishes that use the 1928 BCP. South Carolina Beaufort Area Charleston Area

Church of the Redeemer Mount Calvary St. Luke’s (Reformed Episcopal Church) (Anglican Province of America) (Reformed Episcopal Church) 60 Nassau Street 1 Matthews Drive 119 Redbank Road Charleston, SC Hilton Head Island, SC Goose Creek, SC Mailing Address: P. O. Box 546 843 785 3967 Mailing Address: P.O. Box 1492 St. Stephen, SC 29479 Mailing Address: 8 Moon Shell Road Goose Creek, SC 29445 843 723 4118 Hilton Head Island, SC 29928-5444 843 569 6068 or 567 4537 Services Sunday Services Holy 11 am (1st) Holy Communion 9:15 am Holy Communion 11 am (1st) Morning Prayer 11 am (all others) Morning Prayer 10:00 am Morning Prayer 11 am (all others) The Rev. Julius Barnes, Rector The Rt. Robert E.H. Peeples, Rector The Rev. Chucky A. Lloyd, Sr., Rector

Holy Trinity Church Promise Land St. Thomas (Reformed Episcopal Church) (Reformed Episcopal Church) (Reformed Episcopal Church) 668 Murraysville Road 66 Middle Road 3972 Bohicket Road Mailing Address: P.O. Box 121 Beaufort, SC 29902 John’s Island, SC 29455 Moncks Corner, SC 29461 843 521 4496 843 768 8664 or 768 5547 843 761 4933 or 899 6447 Sunday Services Sunday Services Sunday Services Holy Communion 10:30 am Holy Communion 11:00 am (1st & 3rd) 11:00 am Morning Prayer The Rev. Anthony E. Hartman, Vicar Morning Prayer 11:00 am (2nd & 4th) The Rev. Thomas J. Handy, Rector The Rev. Bobby L. Taylor, Vicar Please write the Rev. Fr. David C. Kennedy, SSC, at 7231 Hearth Stone Ave., Boynton Beach, FL 33437-2920 if you know of parishes that use the 1928 BCP. Needless to say it will take a long time to list them all!

The Mandate January / February 2006 • Volume 29, Number 1 Editor: The Rev’d Dr.. Peter Toon • Design/Layout: Boldface Graphics The Officers for the Year 2006 are: President: The Rev. David Kennedy, SSC, of Florida • Vice-President: The Rev. Dr. Peter Toon of Washington 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-profit organization serving the Church of . 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 19128. Phone 1-800-PBS-1928. Postmaster: Please send address changes to the above address. andat Visit the websites of the Society: www.episcopalian.org/pbs1928 & www.anglicanmarketplace.com. M Page  E Reflections from

The Anglicanthe CommunionEditor’s Network Desk– an intriguing title! Reflections upon what is a Network

The Rev’d Dr. Peter Toon M.A., M.Th., D.Phil (Oxon) the two organizations remain close but distinct. or long-suffering traditional Episcopalians, From November 10-12 there was a Conference one bright cloud in a dark sky of the present of the Network in Pittsburgh attended by around Episcopal Church appears to be “the Angli- 2,500 persons. In character it was like a religious Fcan Communion Network,” just as was “the Epis- rally. copal Synod” (now disappeared) fifteen years ago. We do not know specifically what Rowan Wil- My intention is to reflect upon the expression liams had in mind when he suggested “a Network” “the Network” as used in the phrase. “the Anglican and we do not know whether what he understood Communion Network.” This meditation may serve as a network was the same model of network in to clarify for people in the USA and elsewhere the mind of Americans present with him, the very what is this new society/organization and where it men who brought back the message that he had may or will go. suggested a network. Today the word is used today It is claimed by insiders that the for- in a variety of ways, for example: (1) mation of the Network was originally An openwork fabric or structure in suggested by the Archbishop of Can- which cords, threads, or wires cross terbury, the Most Rev’d Rowan Wil- at regular intervals; (2) Something liams, in a private meeting in London resembling an openwork fabric or with two Americans from the Ameri- structure in form or concept, espe- can Anglican Council. Initial plans for cially: (a) a system of lines or chan- the Convocation were laid at a gather- nels that cross or interconnect: a ing of “mainstream” Anglican leaders network of railroads; (b) a complex, (including four Primates) in London in interconnected group or system: an November 2003. A Memorandum of espionage network; (c) an extended Agreement came out of this meeting group of people with similar interests and was ultimately signed by thirteen or concerns who interact and remain of the Episcopal Church. The in informal contact for mutual assis- Memorandum stated the intention of these bishops tance or support; (d) a chain of radio or television to begin taking steps toward organizing a network broadcasting stations linked by wire or microwave of “confessing” dioceses and congregations within relay. Then there is the growing use of “network” the Episcopal Church [ECUSA]. The signing of the by international companies to describe the relation memorandum by a did not indicate that his to each other of offices, plants, distribution cen- diocese had joined the network. Since then, a total ters, factories and the like around the world. of ten dioceses — Albany, Central Florida, Dallas, In most uses of this word in modern discourse, Fort Worth, Pittsburgh, Quincy, Rio Grande, San the network is a primary thing and describes the Joaquin, South Carolina and Springfield — have relation to each other of primary realities – e.g., ratified their affiliation. the railroads that cut across the country, or the The Network of Dioceses spies in a country or region, or the various physical and Parishes was officially launched on January manifestations of an international company. 20, 2004, at the Network’s Organizing Convoca- However, in the religious use being consid- tion held at Church, Plano, Texas. That ered here, the network is very much a secondary, meeting included representatives from 12 Episco- dependent and supportive thing. The dioceses are pal dioceses, as well as persons from geographic first of all dioceses of the Episcopal Church and regions and one non-geographic area that were the parishes are first of all parts of actual dioceses. designated as convocations. The gathering unani- Their membership of the Network is voluntary and mously adopted a Structural Charter and affirmed can be ceased at any time. Further, though persons a Theological Charter. The Rt. Rev. Robert Duncan may feel a stronger level of moral commitment to was elected Moderator of the new Network and the Network than to their original ecclesial struc- will serve for a three-year term. The Organizing ture/institution, the fact of the matter is that their Convocation also elected a 12-member Steering primary existence derives not from the Network Committee composed of persons from across the but from the ECUSA. This remains true even if it country. The Network was given financial help to is conceded that the Network is planning (though get started by the American Anglican Council, and there is no evidence for this yet) to become a Prov- andat M Page  E ince of the Anglican Communion. the use of “Anglican Communion” functions as a Certainly the country is organized into geo- statement of intent and as an expression of hope graphical regions and non-geographical interest for the membership of the Network. Yet it is neces- groups (e.g., the Forward in Faith NA), and there sarily a “loose” expression with flexible content. are local officers (who assume ecclesial titles such When there is in existence a voluntary society, as “Very Rev.” ); but, again, this is all voluntary even one which has the verbal support of impor- and all who participate have a primary residence tant people at home and overseas, there is always in, and legal connection to, a unit of the Episcopal the risk (in a culture where private opinion is Church of the USA or another ecclesial body. To highly rated and where doing one’s own thing is have such an organization is not new, for not a few celebrated) of it losing momentum, of dividing into voluntary societies have had, and still have, dioc- various interest and pressure groups, and of being esan or geographical chapters across the country taken over by external or internal stronger forces. and they also are referred to as “networks.” Right now, the Network appears to have a variety What all this means is that this specific Network of goals and purposes, all of which appear honor- is not the visible Church as such (it is not a Prov- able and noble; but unless it has a clearly stated ince with dioceses and dioceses with parishes); supreme goal that is seen as worthy of sacrificing perhaps it is best to liken it to a missionary society for, together with a clear commitment doctrinally or a voluntary, not for profit, organization, or an and morally to the full Anglican Way, and unless its advocacy group for a special kind of , leadership actually walks the walk as well as talks or a reform movement working for changes in the the talk, it could easily, like the Episcopal Synod of Anglican Way, or something else – or all of these. the early 1980s, fail in its declared vocation. The Now the Network’s full title is, “The Anglican only clear goal that is on the horizon and which Communion Network.” Obviously this is intended requires genuine sacrifice and wisdom seems to to make a strong statement, probably that, as half be the creation of a new, orthodox province of the of the provinces of the Anglican Communion are Anglican Communion on American soil – a prov- not presently in doctrinal communion with the ince which would include (to use the unfortunate ECUSA, this group within the ECUSA wants to be noun preferred by the Network) the present dias- seen as desirous to maintain full communion with pora of Anglican jurisdictions (e.g., the Reformed those overseas Provinces which have - Episcopal Church) outside the present ECUSA and tized the ECUSA. Here it values the name “Angli- official Anglican Communion of Churches. can” above “Episcopalian”! To this end, I would suggest that the Network We may note a certain oddity or perhaps daring needs to move on from its present doctrinal state- in the title by reflecting upon the reality that being ment (for which see its website) to a more spe- part of the ECUSA the actual membership of the cifically Anglican declaration which could have Network is actually within the very Province with two parts: (a) a statement of commitment to the which a majority of Anglican Primates and Prov- authority of Scripture and to the historic Angli- inces are in impaired or broken communion. So can Formularies (BCP, Ordinal and Articles), and the Network membership relies on the promises (b) a modern equivalent of the Articles stating in of Primates from the Global South that it (i.e., they summary form the received Faith and Morality in as “the orthodox” of the ECUSA) are excluded the context of the challenges and heresies of the from the blanket condemnation of the ECUSA for twenty-first century with respect to worship, doc- its innovations and refusal to repent of them. Thus trine and discipline.

Those long Latin words in the Prayer Book! After the season of , the Church statements. Thus the Sunday of the week before moves into a short preparation for the arrival of the beginning of became Quinquagesima, Lent. The great theme of the Epiphany of Christ the Sunday before that, Sexagesima, and the ceases and a time of penitence and humiliation Sunday before that Septuagesima. before God begins. The Sundays of this period On pages 6 & 7 you will find meditations are known by three Latin names, Septuagesi- based upon the , and for ma, Sexagesima and Quinquagesima. these three Sundays of preparation for Lent. As Lent is composed of forty days, the first And surely in 2006 in the present state of Angli- Sunday in that season used to be called Quadra- canism in the West we all feel the need to hum- gesima (a word formed from quadraginta, the ble ourselves before God and cry out to him Latin word for forty). Then the three preceding to revive his work amongst us as he makes us Sundays were described in the same way, using worthy co-workers with him in that holy work. as a base, the Latin words for fifty, sixty and sev- Then on page 13 you will find suggestions for andat enty, as rough approximations and not as exact Quadragesima. M Page  E Anglican Evangelicalism and Reformed Catholicism n the ,Are from the they 18th to the Identical? and Reform are such persons normally to be found. 20th centuries evangelical theologians and In the USA there are exceedingly few Reformed writers described themselves as “evangelical Catholics in the ECUSA. IChurchmen.” By this they were saying at least two What has happened is that many “evangelicals” things: (a) that they shared a common zeal for the in the ECUSA, Anglican Church of Canada, and Gospel with evangelical Dissenters, Nonconform- Anglican Mission in America apparently now ists and Scottish Presbyterians, and (b) that they interpret evangelical in terms of, and in line with, were also committed to the Formularies of the the dominant mindset of popular Evangelicalism Church of England, making them “Churchmen,” in the USA (with its definitions of the Gospel, the alongside others – high churchmen, for example. authority of Scripture, ways of interpreting the They formed and supported societies which both , types of church growth, forms of popular sent missionaries abroad and also printed and dis- services, church management, psycho-therapeuti- tributed the . cal counseling and so on). They seemingly say little If you were to ask them for a way of describ- about being “churchmen” of the Anglican Way, ing the form of which they embraced, the Reformed Way. It is as though the they would have said, along with high churchmen, word “evangelical” has been inflated and the word “Reformed Catholicism.” In their mindset, the “churchmen” has been deflated. In general, most Church of England is a national jurisdiction of the seem not to have much concern for the Formular- one, holy, catholic and apostolic Church that went ies (and the rich tradition of doctrine and piety through a reformation in the sixteenth century. The related to them and their exposition) and thus (a) reason for this was that medieval Catholicism had in worship tend to use modern Anglican services become corrupted and there was an intense desire with a maximum amount of local flexibility; (b) to recover the Catholicism of the early Church. in doctrine follow a generic evangelical The result of this and renewal again with local flexibility, and (c) in discipline is known as Reformed Catholicism in contrast to follow the trends with regard to marriage, divorce Roman Catholicism. and remarriage and to women’s ministry that are Evangelical churchmen pointed to the Articles generally common in Evangelicalism (whose major of Religion, the Book of Common Prayer and the mouthpiece is “Christianity Today”). Ordinal, as the Formularies. These express the What this means is that they are not opposed mind, form and shape of Reformed Catholicism, to the Formularies as such but they see them as with its commitment to the final authority of having little or no immediate relevance to their Scripture for Faith and Morality and its deference concerns now. They use the 1979 Prayer Book of to the biblical exposition, teaching and doctrine of the USA or the BAS in Canada as a basis for their the early Fathers and the early Ecumenical Coun- services but are not particularly wedded to these cils. In their response to the new phenomenon of books. (Regrettably, they will not join the Prayer anglo-catholicism (which is not identical to tradi- Book Society and others in making a clear state- tional high ) after 1833, the Evan- ment that the 1979 Book is a book of alternative gelicals constantly appealed to the Scriptures, the services, like the BAS, and is not truly “The Book early Fathers, the early Councils, the Formularies of Common Prayer” as its title claims.) Certainly and what they called the “standard divines” of the modern Anglican Evangelicals use the term Church of England (e.g., Hooker & Waterland). “orthodox” of themselves but it may be suggested They believed that the anglo-catholics gave too that this is a true description primarily as indicat- much emphasis and credence to Roman Catho- ing that they are against the innovatory doctrine lic doctrines and practices. Finally, for them the in sexuality of the progressive liberals and not for Book of Common Prayer was “that most excellent orthodoxy in terms of Reformed Catholicism. Liturgy” (so Charles Simeon) and they used its This Anglican Evangelicalism was at its best services of Morning and Evening Prayer for evan- during the Pittsburgh Conference of The Network gelistic services inside and outside the churches. entitled, “Hope and a Future” (November 10-12); Today in the Church of England there are few but one also saw there how very different it is from Evangelicals who either desire to be so called or historic, classical Evangelical Churchmanship in who are appropriately called Reformed Catholics. worship, doctrine and discipline – that is in gen- Only in associations such as the Church Society Continued on page 10 andat M Page  E From Septuagesima… A Journey in Penitence

(a) SEPTUAGESIMA (b) SEXAGESIMA The Third Sunday before Lent The Second Sunday before Lent (Sunday, February 12, 2006) (February 19, 2006) The Collect, The Collect, O LORD, we beseech thee favourably to hear the O LORD GOD, who seest that we put not our prayers of thy people; that we, who are justly pun- trust in anything we do: Mercifully grant that by thy ished for our offences, may be mercifully delivered power we may be defended against all adversity; by thy goodness, for the glory of thy Name; through through Christ our Lord. Amen. Jesus Christ our Saviour, who liveth and reigneth The Epistle: 2 Corinthians 11.19-31 with thee and the Holy Ghost, ever one God, world The Gospel: Luke 8. 4-15 without end. Amen. y St. Paul’s description of his suffering for The Epistle: 1 Corinthians 9. 24-27 Christ as his apostle to the Gentiles in the The Gospel: St. Matthew 20. 1-16 Epistle, we are encouraged to see that it is in y St Paul’s words from the Epistle, we are Bour weakness that we are strong, strong, that is, in 70encouraged to imitate true athletes. As they the strength of Christ Jesus by his Spirit. prepare for contests, so we are to discipline In the parable of the Sower and the seed from Band prepare ourselves with God’s help for doing the Gospel, we are taught how the Word of God his service in the challenging contests of life. takes root in human lives and we are called to be From our Lord’s parable of the Laborers in the the persons in whom when the Word is sown it will Vineyard in the Gospel, we learn to let God be God grow and flourish. and in our working for him to submit readily to In praying this Prayer, we are reminded of the his wisdom, grace and judgment, knowing that he apostle Paul who had very many achievements and always knows best. much in terms of accomplishment as a missionary In the Prayer, we address God, the Father of to claim. Yet he did not glory in any of these things our Lord Jesus Christ -- and our Father by adop- but his glory was in the Cross of his Saviour. tion and grace -- as the Lord, the One who has all God sees fully and clearly into our hearts and authority and power. And, as it were, as sinners, it is surely our desire, our hope and our aim, that, aware of our condition, we speak from a distance as he does, he will not see self-righteousness and (as is suggested by the Latin verb, exaudire, used in pride. Let him see that we do not put our trust in the original). This approach is appropriate here for anything that we do but put it only in him as our we proceed fervently and humbly to ask God for a Father by adoption and grace. major favor. This is not merely to note our petition Since we do heartily trust in God the Father but “favourably to hear the prayers of thy people.” through our Lord Jesus Christ then we can humbly We recall the ten lepers of Luke 17 who “stood afar ask that he will so arrange the course of lives by his off” when they cried, “Jesus, Master have mercy on providential care that we shall be defended against us.” And more to the point, we recall the publican all adversity, physical and spiritual. of Luke 18 who stood “afar off” and “smote upon We recognize that it is only as we learn not to his breast” when he said, “God be merciful to me trust in our resources, achievements and posses- a sinner.” sions that we are able to trust in God, in his wis- Sin weakens and affects all aspects of human dom, providence, love and protection. As St Paul life, degrades the sinner, and causes a bondage of put it, “When I am weak, them I am strong” (2 the will to sin. Guilt of sin before God causes us Corinthians 12:19). to deserve his condemnation and judgment. But thanks be to God the Father who sent the Lord Je- (c) QUINQUAGESIMA sus Christ to bear our sins in his own body on the The next Sunday before Lent tree. Thus we cry for deliverance to the Lord our (February 26, 2006) God who is good and merciful and who is glorified The Collect, in the pardoning and justification of sinners. O LORD, who has taught us that all our doings And we end by celebrating this Lord Jesus who without charity are nothing worth: Send thy Holy is now enthroned in heaven with the Father and Ghost, and pour into our hearts that most excel- the Holy Ghost.. lent gift of charity, the very bond of peace and of all andat virtues, without which whosever liveth is counted M Page  E …to Quinquagesima

dead before thee: Grant this for thine only Son Jesus The presence of this heavenly Love is “the very Christ’s sake. Amen. bond of peace and all virtues”. This statement is The Epistle: 1 Corinthians 13. 1-13 based upon Ephesians 4:8, “endeavouring to keep The Gospel: Luke 18. 31-43 the unity of the Spirit in the bond of peace,” and rom St Paul, in the Epistle, we receive the Colossians 3:14, where after listing virtues, St Paul great hymn of love/charity. God’s love to us, writes, “And above all these things put on charity, our love of him and of fellow creatures will which is the bond of perfectness.” Fsurvive death and will be fulfilled in the life of the And we end this Prayer in recognizing that age to come. For God is Love. Faith and hope will without genuine love or charity in our souls and cease because fulfilled with the arrival of the age to lives we are not spiritually alive before God and come, but Love will continue for God is Love. not in communion with him. St John declared that, From Jesus, in the Gospel, we see love in action. “he that loveth not his brother abideth in death” (1 First of all, it is love of his Father and love for his John 3:14” and St James tells us that “faith without people that led him to go to Jerusalem, where he works is dead” (2:20). know that certain pain, suffering and death await- All our prayers50 ascend to the Father through the ed him as he fulfilled the vocation of the Suffering Son and by/in the Holy Ghost. Servant of God. Secondly, it was compassion for the blind man at Jericho which led Jesus to heal Conclusion him by the power of God. Having gone humbly through the mini prepa- We observe a close connection between the ration for the major season of Lent, we are now Sexagesima Collect and this one for Quiquagesi- ready by God’s prevenient grace to enter into the ma. There we were taught that no trust can be put spiritual disciplines which begin on Ash Wednes- in human doing and achievement, even if it be the day and move into Quadragesima (for which see work of a St Paul, undergone for the Gospel’s sake page 13). So we shall pray: – “who seest that we put not our trust in anything Almighty and everlasting God, who hatest that we do.” Here the lesson or teaching upon which nothing that hast made, and dost forgive the petition in the prayer is built is that these “do- the sins of all them that are penitent: Create ings”, which break when we lean upon them heav- and make in us new and contrite hearts, that we ily, are of no avail before God; they are “without worthily lamenting our sins, and acknowledging charity nothing worth.” our wretchedness, may obtain of thee, the God We recognize that genuine love – the will to of all mercy, perfect remission and forgiveness; do true and genuine good to other people – is not through Jesus Christ our Lord. Amen. something that we can produce within our own be- One thing we lean afresh in the preparation ings, for, after all we are sinful creatures. Thus we for Lent and the keeping of it is that the genuine beseech God our Father to send the Holy Ghost, of sins from, a contrite heart is in fact who is the very Love that unites the Father and the the praise of God, for it is a supreme acknowledge- Son in the Blessed Trinity, that he may place the ment of his justice, his mercy and forgiveness. divine gift of charity in our souls and lives. A Gift to Light the Year Give your friends and family the new book by Rev. Jerome F. Politzer, A Light unto My Paths, for Christmas season and all seasons. "This is a book that those who love the authentic Anglican Way will enjoy. Fr. Politzer, a former President of the Prayer Book Society, shares his faith with us through his and other writings." — Fr. David C. Kennedy, SSC; President, Prayer Book Society Order your copy today at $15, and additional copies at a special price of $14.50 each. New York State resi- dents add appropriate sales tax. Fill out the coupon and send with your check payable to ETF: Episcopalians for Traditional Faith, P.O. Box 361, Mill Neck, NY 11765

Name______Please send me ______copies of A Light Unto My Paths. Mailing address______Enclosed is my check for ______. City, state, zip code______Visit the ETF website to learn about the author: E-mail address______www.etf1928.org andat M Page  E The Hymnal, 1940 An Introduction “Prove all things, hold fast that which is good.” hymns of the patristic and medieval periods trans- ne often hears today how the rich and lated from Greek and Latin. The Tudor period of diverse field of Church Music is being the English reformers is represented in the hymnal classified along the lines of “traditional” by Thomas Tallis. There is a large body of music Oand “contemporary” music, as though the two from the continental Reformation churches, nota- were mutually exclusive. In parishes where the bly works by Michael Praetorius and J.S. Bach. The spirit of charity prevails, one also might find a pietistic-evangelical English hymnody of the 18th “blended service”, with both kinds of music. How- century is represented through the works of Isaac ever, it may be that the terms “traditional”, “con- Watts and the Wesleys. Victorian England was temporary” and “blended” create an a very fruitful era, both in hymns unfortunate sense of discontinuity and tunes contemporary to that with the hymnody of many centu- time, but also in a revival of much ries of Christian experience. It may ancient hymnody through the work also be that this debate places too of John Mason Neale. 20th century much emphasis upon what “we”, the hymnody was greatly enriched by R. current worshippers, desire in order Vaughn Williams, T. Tertius Noble, to entertain ourselves, rather than and Gustav Holst. The 20th century what is truly good, right and spiritu- interest in sacred folk songs/melo- ally uplifting to the praise and wor- dies from around the globe is also ship of Almighty God. displayed in the hymnal. Fortunately the issue is settled for How does a liturgist go about the majority of traditional Anglicans organizing all of this material in a who worship God using the historic meaningful way? Today we take for Book of Common Prayer, and for Canon C.W. Douglas granted that we are able to pick up whom the best liturgical partner is The Hymnal, a hymnal and quickly find hymns appropriate to 1940 of the Episcopal Church, USA. In a series of each season of the Church Year. For this level of six articles we will explore this incomparably rich organization, we owe thanks to Englishman Regi- and diverse source of music, and bring forth as it nald Heber (1783-1826), who might be called the were, “treasures old and new”. “father of the modern hymnal”. Heber’s Hymns, Anglican Hymnody, as embodied in The written and adapted to the Weekly Church Service Hymnal, 1940, could best be described as “eclec- of the Year (1827) was a groundbreaking attempt tic”, for it brings together many centuries of Chris- at creating a hymnal that would thus support the tian Hymnody, from the early centuries of the liturgical cycle of The Book of Common Prayer. church up to our own time. It continued in a truly The Hymnal, 1940 stands seventh in a line-up of blended/integrated tradition, yet introduced con- eight hymnals in the American Church, from 1789- temporary elements, if by that word one means 1982. The first American edition of the Book of great music from the 20th century representing a Common Prayer (1789) contained a rubric autho- genuine development of the tradition. rizing the use of hymns set forth by author- The church is indebted to three streams that ity. This prayer book was bound with a metrical converged in its music from earliest times: Jewish, and 27 hymns, without tunes. Subsequent Greek and Latin. From the ancient Jewish temple editions of the Hymnal witnessed the and later synagogue practice, the church inherited elimination of the , the expansion the use of the Psalter as a central part of worship. of the number and variety of hymns, and the inclu- The Greeks contributed a set of modes which sion of Service Music for the prayer book offices, would form the basis of , and eventually published as a separate volume. form the basis of the today. From Latin The experts who prepared the 1940 edition were culture, the church was enriched by a tradition of guided by the principle “Prove all things; hold fast poetic structure and meter which enhanced the that which is good” (I Thess. 5:21). Every text from use of verse in Christian hymnody. the preceding hymnal was examined with care, and A brief perusal of The Hymnal, 1940 reveals only the best were retained. Translations of Greek these elements, and also reveals hymns of the and Latin hymns were reevaluated and compared church catholic ranging from the 2nd century to the with original manuscripts in order to achieve the 20th century, from many countries of the world, and best idiomatic rendering. Great care was also andat from many Christian denominations. It contains taken to secure accuracy in editing the book. The M Page  E guiding force behind the editing of this hymnal was Another reason that The Hymnal, 1940 remains the Rev. Canon Charles Winfred Douglas (1867- in service, so to speak, is that there was an overt 1944), who also edited the hymnal of 1916. He laid change of course in The Hymnal, 1982 in a direc- the groundwork for a comprehensive Hymnal 1940 tion that was not entirely acceptable to the tradi- Companion, and contributed other resources to tional Anglican mind. For those who are of this the American Church, including The Choral Ser- mind, The Hymnal, 1940 represents a pinnacle vice (1927), The American [] Psalter in the development of Anglican liturgy, in which (1929) The Plainsong Psalter (1932), and a valuable good scholarship, good theology, good taste, excel- volume on the history of Church music, Church lent poetry, doctrinal clarity, and integrity to the Music in History and Prac- Anglican tradition are fos- tice (1937). tered and achieved. The The Hymnal, 1940 was compilers of The Hymnal, Fr. Daniel McGrath supplemented with a 1940 were worked at a time considerable amount of when the Anglican choral resources in 1960 and again tradition in America was at in 1976, so that in its present a high level. They presup- form it might more accu- posed good choral sing- rately be described as “The ing in parish churches by Hymnal, 1940-1976”. The a of men and boys, a edition available today from choir which had reached Church Publishing Incorpo- its pinnacle of popularity in rated, New York, is known America. as the Standard Harmony In The Hymnal, 1982 Edition. Each hymn in this the focus was more upon edition appears in full har- congregational, rather mony, rather than with the than choral singing, and melody line only, and it advances were made in was also once known as the the direction of popular “choir edition”. With the and multicultural music. Supplements I and II, the Diversity, rather than unity, Standard Harmony Edition seemed to be the force of The Hymnal, 1940 con- that governed liturgical tains well over 620 Hymns, trends of the 1970’s. And 8 complete musical settings of the Office of Holy of course, the language of many ancient hymns Communion, 2 sung settings of the Versicles and was updated to reflect the 1970’s concern that God Responses of Morning and Evening Prayer (one should be addressed as “You”, instead of the way for choral use and one for congregational use), God had been addressed by all English speaking numerous Plainsong and Anglican Chant settings for the centuries prior. The only prob- of , as well as of various . lem with the word “contemporary” is how quickly One might wonder why The Hymnal, 1940 it turns into the word “dated” twenty-five years on, remains so prominent among Anglicans, especially and increasing numbers of people are finding that when a revision of that hymnal was made available The Hymnal, 1940 not only remains relevant, but in The Hymnal, 1982. After all, in the to provides important continuity with the church The Hymnal, 1982 the compilers speak with fond catholic. admiration of The Hymnal, 1940 and propose to The creation of The Hymnal, 1940 was possible set forth a revision, rather than a completely new only at a time when the church had the stabil- work. The short answer to this question is thatThe ity, unity, expertise and institutional experience Hymnal, 1940 is the last hymnal which is a close of the Episcopal Church of the mid-20th century. partner of the traditional Book of Common Prayer. In the present chaotic state of the Anglican Way The texts ofThe Hymnal, 1940 correspond with the in America, it is unlikely that anything better Offices of Morning Prayer, Evening Prayer, Holy than this hymnal can be attempted, so it will be Communion, as well as other Offices as they appear worthwhile to keep this treasure in the pews, choir The Book of Common Prayer. Texts of the hymns, rooms and on the shelves of the clergyman’s and whether originally written in English or masterful organist/choirmaster’s offices, as we learn to use translations of the ancient Greek or Latin, reflect its treasures more effectively. the same worshipful tone. The 1982 revision ofThe Hymnal, 1940 was intended to bring it up to date (Fr. Daniel McGrath is a of the APCK and with the prayer book of 1979, and its Service Music the rector of St Bartholomew’s Church, Redmond, contains the texts of Rite I and Rite II of the new WA, and he has a doctorate in music from the Univ. book. of California.) andat M Page  E Quadragesima or Lent Suggestions for Profitable Reading during the40 days

he Board of the Prayer Book Society sible to all who have the desire to know the Lord. It encourages all churches and members to explains the content of the various services of The keep Lent devoutly. This will include med- Book of Common Prayer and shows how their pur- Titation upon the Sacred Scriptures, self-examina- pose is to lead the congregation of Christ’s flock, tion in the light of the Divine Word, and suitable and each member thereof, into the knowing of godly exercises for the building up of the moral God in spiritual union through praise and thanks- and spiritual life. giving, petition and intercession, confession and The Board also suggests that the Lent of 2006 is self-discipline. The chapters can be divided into a period when faithful Anglicans can make a special four or five parts and then participants can read effort to acquaint themselves more fully and inti- each one in advance of the meeting for discussion mately with the traditional Liturgy of the Anglican and prayer. Way – specifically in the USA with the content of the 1928 BCP. Thus it recommends study groups in 3. Neither Archaic Nor Obsolete. The homes and in churches, whose purpose in the forty Language of Common Prayer. 40days is to refresh and deepen their understanding This book explains the logic and content of the of the basic elements of the traditional Faith and language of prayer used in The Book of of the Anglican/Episcopal Way. Prayer and the King James Bible and in all the The Society has several books which it believes older hymn books. To address God as Thou is not can help to facilitate this study and it offers them, merely a very old English way of speech, it also has if bought in multiples of five, at a reduction in price profound theological meaning. For any who wish of 33%.(for this offer call 1-800-PBS-1928). to understand and defend the traditional language as not only of aesthetic but also of theological 1. The Order for Holy Communion– worth, this is the place to start. There is no book Annotated. like it available anywhere else. It will repay careful This booklet has the text of the Service on one reading, study and discussion. side and explanatory notes on the other side of the Of course, each one of us can pursue our own page. The text of the service can be divided into personal study during Lent, and here again, the four of five parts and then participants can read Board urges members and friends of the Society to the text and the notes before meeting for discus- use the Books, Booklets and CD s available from sion and prayer. To know the meaning of the text the Society s website or 1-800 number. better will help to enrich worship. For individual study for those who have a com- puter it recommends for this Lent: Anglicanism: 2. Worship without Dumbing Down. thought and practice…, edited by More and Knowing God through Liturgy. Cross on CD pdf for $12.50. Here one encounters This book is more demanding of the than the riches of the insights of the great seventeenth- the Booklet on Holy Communion, but it is acces- century doctors of the Anglican Way.

Please remember the Prayer Book Society in your prayers, your charitable donations, and your will. Thank you.

Continued from page 5 surprisingly and disappointingly this “crisis” has eral mindset, worship and piety. had little or no impact as yet on making them con- The recent innovations with regard to homo- sider more carefully what actually is the Anglican sexuality have given to the Evangelicals an oppor- Way of Reformed Catholicism. They have not felt tunity not only to rise up not only in protest at the need “to dig again the wells of ,” being home but also to make alliances with provinces apparently generally satisfied with the post 1960s and groups abroad who are also very concerned developments within modern Anglican liturgy, andat about the sinfulness of the sexual innovations. Yet doctrine and discipline. M Page 10 E Homosexuality and the Ministry The Roman Catholic and the Episcopal Churches Compared

e are able to be fairly precise on the his or her own sex . In fact it sees these rights as differences because each Church has “God-given” and therefore feels led by the divine recently published statements on the Spirit to install and uphold these rights, while also Wmatter: On Priesthood and those with Homosex- proclaiming simultaneously the virtues of chastity ual Tendencies (The Vatican, November 05) andTo and faithfulness. In doing all this, the Episcopal Set our Hope on Christ (New York City, Episcopal Church accepts that sodomy [= fornication] and Center, June 05). pederasty are wrong and sinful, and it insists that For the Roman Church, the revealed Word of only permanent, faithful and covenanted same-sex God, sacred tradition and natural law all combine relations come within the orbit of God’s blessing to teach that genital sexual acts between two per- within the Church of God. sons of the same gender/sex are always wrong and The position of theRoman is, are always a sin against God under any conditions. and will be, very hard to implement in the West Strong inclinations and desires to perform such because of the secular, liberal society and because acts represent a grave disorder in the affections of there are now, and there will be, senior who a person, for a mature person’s affections in sexual will find it difficult to implement the rules. They attraction are naturally ordered towards the oppo- will claim that God enlightens us through modern site sex. In the case of the priest his affections are knowledge (e.g., from psychiatry & social sciences) to be ordered by grace towards the congregation and that from this source we learn that the mental of Christ’s flock, which is the Bride of Christ, and health of some persons requires that they be in he is by Christ’s appointment a spiritual father to same-sex relations for that is how they are made the flock. This means that a man who is actively and “wired.” engaged in sexual acts with another man, or even a We may observe that there is a sense in which it man who is not mature in his affections (though he is easier for the Roman Catholic Church to stand is celibate), should not to be ordained to the priest- firm (at least in the hierarchy and this is where in hood. its polity it matters) on so-called homosexuality as For the Episcopal Church, the Bible and a disorder because it has taken consistently tough modern experience [ = active human experience of positions all the time with regard to sexual identity homosexual acts in the context of the judgments and relations. For example, of modern scientists, doctors, state legislators etc.] 1. combine to teach that random genital, sexual acts It has said the most wonderful things about between two persons of the same gender/sex are women as God’s creation and as made in his image normally wrong and always sinful; however, when and after his likeness, and it allows women great the two persons are bound in same-sex affection authority in convents and places of education, but and in a covenanted partnership based on faithful- it has resolutely and clearly stated that it is not the ness to one another, then that union can be holy will of Christ the Lord for a woman to be a presbyter and blessed of God. Strong inclinations and desires or a bishop. A woman, not even the Blessed Virgin to have sexual encounters with persons of the Mary, can be an icon of Christ for he was/is male same sex are to be seen, in most cases, as simply in his human nature and he is the Bridegroom of the result of how a person is “wired” (either to the the Church, which is his Bride. In contrast, pressed same sex or to both sexes). Such feelings are not to along by both the human rights and the women’s be seen as disordered but as according to orienta- liberation movement, the Episcopal Church began tion. This means that a man who is in a faithful, to ordain women as presbyters and bishops in the covenanted same-sex union, and is in other ways 1970s. [And having done this it is very difficult for suitably gifted, is eligible for ordination as a priest it to say “No” to other demands from the human and as a bishop. Also eligible is the rights movement- e.g., rights for “gays”.] person who has the orientation but who chooses 2. Marriage. to remain celibate. In this context, maturity in The teaching concerning Marriage in the Cat- affections is considered to be dependent upon ori- echism of the R.C Church is that a man and a entation, not objective natural law. woman, in the presence of the priest and with Now obviously the position of the Episcopal God’s blessing, make a covenant to live together as Church is more in line with what is accepted and one flesh until death breaks the union. As one flesh in place in western society, law and culture. In fact, they are to be companions one with another and to it is it a kind of moral refinement of it. For it accepts procreate and thus share with God in his creative the human rights of the person who claims that he work. No second marriage is possible in church or she has a permanent sexual orientation towards for either unless the spouse has died. Thus mar- andat M Page 11 E riage is presented as a sacrament and without the statements from a variety of Episcopal and Angli- blessing of the Church it is not Christian marriage. can groups and there are statements from the [This is why annulments are given to those who of Bishops and the Primates’ were in civil marriages and have been divorced if Meeting, but none of them may justly be called they desire to be faithful Catholics and to enter Reformed Catholic in character. into Christian marriage and if there are no impedi- The Reformed Catholic position has to be ments for this. Regrettably, in America, this use of sought from the Scriptures (as interpreted by the annulments has been very seriously over-done and guidance of the mind of the ancient Fathers), and is an embarrassment for many devout Catholics.] the Formularies. In the latter case from such texts In contrast, the Episcopal Church officially accepts as (a) the marriage service in the BCP of 1662, espe- the right of a person, clergy or lay, after divorce cially the Preface; (b) the services of ordination in to be remarried in church, and makes little or no the Ordinal, especially the promises made by the use of annulments, for it has in essence accepted priest and bishop; and (c) the on “Whore- the basic doctrine of the divorce culture that each dom and Adultery” and “The State of Matrimony” person has a right to a second or third marriage if in The Books of Homilies to which the Articles of this is reasonably possible. And further, unlike the Religion point for doctrine. R C Church, it recognizes marriages performed It would appear that Reformed Catholic teach- by the state or by other churches as real and true ing wholly agrees with the teaching of the recent marriages. In this context to deny rights to faithful Roman document that distinguishes acts from ten- homosexual couples is difficult! dencies, calling the first grave sins and the second 3. Birth control disordered. Where both the Roman Catholic and The R.C. Church has clear teaching that the the Reformed Catholic take a different position use of artificial birth control is wrong for it stands to much popular Evangelical teaching (which has in the way of God’s work of cooperating with his dominated the conservative Anglican response) creatures in the holy work of creation. Further, the is their reluctance or refusal to speak of “sexual Church insists that the use of abortion as a means orientation.” This loaded phrase allows the sug- of birth control is also wrong and sinful. [The fact gestion, and then the doctrine (firmly in place in that some Catholics disobey the Church teaching the ECUSA), that some people are “objectively does not change the fact of the teaching.] In con- ordered” towards the same sex. This development trast, the Episcopal Church appears to accept the occurs because modern experience is treated as right of couples to use all forms of artificial birth new revelation modifying what previously had control and also to use abortion as a means there- been based on the light of Revelation in Scripture unto as well. This is in part because procreation and tradition. is not seen as a primary but a general, and not Where Reformed Catholic and Roman Catholic required, purpose of marriage. teaching part is over the matter of priestly celibacy. One may suggest that because the Episcopal The Roman priest is to be celibate and affectively Church has taken positions based on human rights mature so that as a man he is ordered towards the and psycho-therapeutic fulfillment in the develop- female sex. However, by the assistance of the Holy ing of its doctrine in the twentieth century, that Ghost he is, as the representative of Christ the it will never be able to stand firm on anything Bridegroom, to be ordered towards the congrega- of a moral nature that is being challenged in the tion of Christ’s disciples as the Bride of Christ, to modern, secularist world. care for them. The Anglican priest may be either The Reformed Catholic or Traditional celibate or married. If the former, then he may be Anglican approach described in the same terms as the Roman priest. Apparently the Reformed Catholic, or tradi- If married, then united to his wife as one flesh for tionally Anglican, position on clergy and same-sex life, he is also in affective maturity both to love relations has not been fully stated by any official her and with her help to love, in the Bridegroom’s body recently. That is, it has not been set forth name, the flock of Christ entrusted to his care. by any ecclesial province of the Anglican Com- Where “orientation” enters into the description, munion that is truly committed to the authority then the biblical and historic Christian teaching on of Scripture and to the secondary authority of the sexual relations has to be set aside, and the door Anglican Formularies; or that is committed, in the is wide open to changed doctrine, and this is hap- words of Canon A5 of the Church of England, to pening right now within Anglicanism worldwide. “the doctrine grounded in the holy Scriptures, One recalls a similar change in doctrine (with and in such teachings of the ancient Fathers and consequences still occurring), when the Lam- Councils of the Church as are agreeable to the said beth Conference of Bishops in 1930 departed from Scriptures. In particular, such doctrine is to be Reformed Catholicism and recommended that found in the Thirty-Nine Articles of Religion, the artificial contraception be encouraged for use by Book of Common Prayer, and the Ordinal.” Christian couples. andat Of course, there are conservative and liberal M Page 12 E Should We Cease to Use the Word “Homosexual”? A discussion starter t may be suggested that because Christians which is said to be located in the psyche not in the have adopted the terms of reference and lan- nature of the genital organs. guage of innovators in anthropology and So “same-sex affection” for the new morality of Isexual morality, they have effectively lost the war the Presiding Bishop and his team is not only the of ideas. showing of tender feelings between two persons of the same “gender,” it is also between two per- ECUSA as example sons of the same “sex”, that is of the same “wiring,” In June 2005, the Episcopal Church sent rep- “orientation” and “preference.” Thus in this ideol- resentatives to the Anglican Consultative Council ogy such affection is judged to be natural, normal meeting in the UK to explain its commitment to and moral for those who are “wired” in this par- the innovation of the blessing of partnerships of ticular way. In fact, it is even argued that it would two men or two women and to the ordaining of be unsuitable and even immoral for such a person persons in such partnerships. They carried with to engage in intimate sexual acts with a person of them a book, To Set our Hope on Christ, to explain the opposite “gender”, that is, opposite biological in detail their message. In this book, one meets make-up merely because such a relation has been often the expression “same-sex affection.” regarded as the historical and general norm. Probably for the older person – and maybe for the younger one – hearing or reading the expres- Traditionalists and the use of these sion “same-sex affection” presents the image to the words mind of two men holding hands or embracing, or Thus, when the “traditionalist” use these words two women doing something similar. However, in their new meaning they need to consider how this way of understanding the expression “same- much they are conceding to the innovators. In fact, sex affection” is not exactly what the team of writ- they need to ponder whether or not they have lost ers of To Set our Hope on Christ has in mind. The all control of the debate in that they have accepted Presiding Bishop’s team moves in a specific sphere the premises of the other side by both using these of understanding (which is relatively new in the words with the new meaning. history of ideas but now generally accepted in If we go back a little – not too far – in the use the officialdom of government, education and big of the English language the word “sex” was used in business). In this world an important distinction is line with its Latin origins from the root sexus or made between “gender” and “sex.” secus with the meaning of to “divide” or to “halve”. The word “gender” was previously used – as we So “sex” is the division of the human race into two recall from our Latin or Spanish classes – primar- kinds, the male and the female, each with a specific ily if not only in the study of language to indicate body shape designed to fit with and into the other the specific character of nouns in order to deter- for the purpose of procreation. mine the form of the adjective to go with them Only in the twentieth century did “sex” come to [whether masculine, feminine or neuter] ). Now, be used of “sexual intercourse”, of an activity rather it also refers in the new ideology to the biological than on objective, fixed state of being. (Apparently make-up of the person when viewed in the nude, D.H. Lawrence helped to pioneer this usage of male if with male reproductive organs and female referring to carnal intercourse as “having sex”). As if with female reproductive organs. So when fill- “sex” became an activity rather than as a fixed state ing in forms today one is usually asked for one’s of being, so the word “gender” was called out of the gender. field of grammar in the 1960s into a new use -- to The word “sex” was previously used to indicate refer to the objective biological fact of the identity the biological nature of a human being in terms of of a human being as either male or female. This use reproduction and so there was the male and the of words was taken up by the powerful feminist female sex. Now in the new ideology it refers to the movement from the 1960s and by its influence it “internal wiring,” the “orientation,” and “the inbuilt has been generally accepted – along with inclusive preference” of a person sexually. And this may be language for human beings – by academia, busi- towards the male “gender”, the female “gender”, or ness, media, government, and churches. both. That is, the reproductive organs of a person Once this distinction is in place, then develop- are no sure indication of his or her “orientation” ments from it came quickly and easily. “Sex” is andat M Page 13 E not only activity, it was said, it is also the internal “homosexual” is a relatively modern word and that wiring or passion of the soul / body that produces it first appeared in English, along with “heterosex- the desires for such intimate activity. Further, ual”, in a translation of Psychopathologia Sexualis this disposition or wiring is not always towards (1886) by Richard Kraft-Ebing. Then it was used the opposite “gender”! It is sometimes towards by Havelock Ellis in his Studies in the Psychology the same gender. Thus “orientation” as describ- of Sex in 1891. It came into use when the medical ing this inclination, disposition and wiring of the profession was beginning to discuss sexual devi- sexual drive was used increasingly to make and ancy in medical not moral terms. In ancient Greek support the distinction between the presence of an there were no nouns corresponding to the modern attraction either towards the opposite or the same “ a homosexual” and “a heterosexual” even though gender. And, as the decades went by, and the “Gay” Latin and Greek are both rich in words to describe lobby developed, the reality of such [permanent] sexual relations between men and men, men and orientation was supposedly confirmed by psychol- boys and so on – see J.N.Adam’s The Latin Sexual ogists and psychiatrists. Vocabulary. It may be suggested that for the “traditionalist” to To concede the use of this word “homosexual” adopt the doctrine, or even the probability of per- as legitimately describing a class of people, is a manent or semi-permanent “orientation” towards major concession in the debate over the proper the same “gender,” is virtually to lose the debate. relations between human beings. For it allows In general it has become common-place even in that there is a class of persons who are perma- conservative circles to state we distinguish nently by nature attracted towards, wired towards, between specific sexual acts (which is in sin) and orientated towards the same “gender” for “sex” orientation towards them (which is only a sin if it purposes. And, further, it carries with it the impli- is cherished and developed)? To accept the pres- cation (which is being gradually accepted in the ence of not merely inclinations and dispositions as West by governments, law, education, business temptations but of an actual, permanent ordering etc.) that both their desires and their fulfillment or wiring towards people of the same gender and are according to nature and thus are morally sound sexual drive is to concede much, very much. It is and therefore ought to be recognized as normal also for all practical purposes also to concede not and not punished as abnormal. only the ideological distinction between “sex” and “gender,” but also to underline it with the recogni- Conclusion tion that “sex” to be “normal” may be with the same Opposition to the “Gay” lobby in the churches “gender” and be so according to nature – accord- has been on the basis of biblical doctrine and ing to natural sexual wiring! Christian ethical tradition. However, it may be sug- gested that this has had limited effect because of Oddity of the word Homosexual! the major concessions made in terms of language As an exercise in etymology, we may now note and vocabulary. the oddity of the words “homosexual” and “het- So it would appear that there is a major task for erosexual” if, and only if, the word ”sex” is used in Christian scholars to devise ways of speech and its older and traditional meaning. “Homosexual” forms of description that allow the churches to links a Greek word with a Latin word (homos, speak courteously of those who claim to be “gay” same, with sexus, half of a divided whole) to create and yet not in such speech concede to them the a word that is without any sense, for it has inter- rightness and morality of their claims and com- nal contradiction. Sexus makes a man and woman mitments. Right now the debate between received, complementary as creatures while homos says they biblical and traditional sexual morality and inno- are the same. And “heterosexual” is tautological vatory doctrine and practice is being conducted since sexus requires two different halves, male and very much in the terms and with the words that female, and heteros means “other” and opposite.. actually give one side more than a head start! So it is not surprising to find that the word

NOW READY FOR YOU TO ORDER The result of the Prayer Book Society’s most important adventure in publishing is now ready to be posted to churches and individual persons. The Altar Book for use with The Order for Holy Communion in the 1928 edition of The Book of Common Prayer and in leather binding is now published. andat Be sure to place your order! M Page 14 E The Prayer Book Society Order Form Books & CDs for Sale. Please photocopy this page for use. Type Title Price Qty Subtotal Book Altar Edition of The Book of Common Prayer (1928)-Leather bound $150.00 CD music Lighten Our Darkness—choir $12.50 CD music The Order for Holy Communion, 1928—choir $12.50 The Thirty Nine Articles of Religion (Twelve Expositions) The Church of England, and most Churches of the Anglican Communion, have three Formularies, the Thirty-Nine Articles of Religion, the CD pdf Book of Common Prayer and the Ordinal. These give FORM and shape to the Christianity based upon the final authority of Scripture that is $20.00 the Faith confessed in the Anglican Way. This Collection contains expositions from all schools of churchmanship. It is a treasure of learning and devotion and will both educate and inspire those who use it fruitfully The Book of Common Prayer: Its History, Use and Terms [new] Three books on this CD: Liturgy and Worship, a Companion to the Prayer Books of the Anglican Communion, edited by W. K. Lowther Clarke. SPCK, 1954 [from 1932]. CD pdf A New History of the Book of Common Prayer with a Rationale of its Offices, by Francis Procter. Revised and rewritten by Walter Howard $20.00 Frere. Macmillan, 1955. The Prayer Book Dictionary. Editors: George Harford and Morley Stevenson. Sir Isaac Pitman and Sons, 1913. Book of Common Prayer: Six Commentaries Commentaries on the Prayer Book have been published since the 17th century, but the best were published in the late Victorian period and up to the First World War. Four of these are included in this Collection of commentaries. They are based on the classic English edition of 1662, CD pdf which was used in America until the 1780s. $20.00 To complete the six commentaries are two on the 1928 edition of The Book of Common Prayer of the Protestant Episcopal Church of the U.S.A. and Prayers—for use with the BCP CD pdf Praying in the spirit and style of historic & traditional public Prayer $20.00 12 books in the collection Anglicanism: The Thought & Practice of the Church of England Illustrated from CD pdf the Religious Literature of the 17th Century $12.50 Compiled and Edited by Paul Elmer Moore and Frank Leslie Cross SPCK, London, 1951

CD-rom The Laws of Ecclesiastical Polity - Hooker $12.50 Neither Archaic Nor Obsolete: The Language of Common Prayer Book $12.50 Toon & Tarsitano Neither Orthodoxy Nor a Formulary—Critique of ’79 BCP Book $12.50 Tarsitano & Toon Worship without Dumbing Down: Book $12.50 Knowing God Through Liturgy Worshipping the Lord in the Anglican Way, Book Texts and Prayers from the 1928 BCP in Parallel with Functional Equivalents in Contemporary English $12.50 [new-July 2005] Booklet The Annotated Order for Holy Communion (1928) $7.00 Same-Sex Affection, Holiness and Ordination: A Response to Bishop Griswold Booklet $7.50 by Peter Toon SUB-TOTAL Pennsylvania Residents Please add Sales Tax 6% Donation—much appreciated!

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g ACCEPTS that there is one Book of Common Prayer which has appeared in many editions, of which the first was in 1549. g REJOICES that the edition of 1662 has been translated into over 150 languages. g SEEKS to keep in print and use the latest American edition of this Book, the edition of 1928. g ENCOURAGES the use with understanding not only of the American edition, but also of the Canadian (1962) and the English (1662). g RECOGNIZES with sorrow that some recent Prayer Books (e.g., USA, 1979 & Ireland, 2004) which bear the title of “Common Prayer” are not editions of the authentic, one Book of Common Prayer, but are in fact Books of varied services and thus have the wrong title. g WORKS to create networks amongst churches using the Prayer Book. g HELPS Churches overseas to print their local edition of The Book of Common Prayer. g BELIEVES that the Formularies of the Anglican Way are the authentic Book of Common Prayer, the Ordinal and the Articles. g PRODUCES books, booklets, and CDs to educate people in the nature and content of Common Prayer ( www.anglicanmarketplace.com). g PUBLISHES in fine leather the Altar Edition of the American edition ofThe Book of Common Prayer (1928). g COMMUNICATES with its members and friends bi-monthly through its magazine, Mandate (call 1-800-727-1928 for a copy). g WORKS both within the Anglican Communion of Churches and also amongst Anglicans outside it. g CO-OPERATES with similar Societies in Canada, Great Britain and Australia. g INVITES people who care for the integrity of the Anglican Way to join the Society and thereby seek to keep Anglican Churches worshipping the Lord our God both in the beauty of holiness and in spirit and in truth. g USES the 1940 Hymnal to accompany the 1928 BCP. g PRAYS fervently for the renewal of the Anglican Way in North America inside and outside the ECUSA.

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andat M Page 16 E