January/February 1998 Volume 17, Number 1 >ATE THE BI-MONTHLY MAGAZINE OF THE SOCIETY FOR THE PRESERVATION OF THE BOOK OF COMMON PRAYER

The investiture of Frank Griswold in Washington Cathedral on January 10 as the new Presiding Bishop ^ confirmed that the new episcopal religion, * ^^ celebrating pantheism and relativism, ^j is firmly in place. For the new The new episcopal religion, episcopal religion conversion occurs in delights in claiming and by conversation. Since "God[dess]" is held for itself "a capacity to be through and in all, for ambiguity and para­ and since "truth" is pos­ dox" which is both its sessed by all in differ­ "glory and frustration." ing ways, then it follows that in dialogue and con­ This capacity for subjec­ versation within "the tivism and variety is community of faith" particulary apparent progress is made. when we ask "Who is Griswold has said that Christ for you?" and he is eager "to deepen the conversation, helping "What does the church people encounter others mean for you?" rather of different perspectives, than declaring what the to grow in truth that Church historically can only change has believed, because of the Scripture behind. Griswold says that, conversation "Broadly speaking, the Episcopal Church taught and itself." is in conflict with Scripture (concerning sexual confessed. morality). The only way to justify this is to say that Jesus talks about the Spirit guiding the church and guiding believers and bringing to their awareness things they cannot deal with yet. So one would have to say that the mind of Christ operative over time has led the church to, in effect, contradict the words of the Gospel [on sexual matters]."

THE LIVING PAST FOR THE PRESENT AND INTO THE FUTURE CONT Jl/i^l X k5

3. Reflections from the Editor's Desk: New Canon Law ought to be rejected. 4. Apostasy and the Contemporary Religious Scene: Fr. Dick Kim makes important points. 5. Contemporary Worship: Dr. Louis Tarsitano considers what "contemporary" means. 6. Contemporary Music in Church: Fr. Rick Buechner makes some observations. 7-8. In Search of the Relevant and Contemporary: Mr. David Mills guides our thinking. 9. What is the "Common" in "Common Prayer"?: the Editor answers the question. 10. Leonardo da Vinci and Common Prayer: Dr. Carreker explains the connection. 11-12. PECUSA, INC. & DFMS: an unfolding drama concerning the Episcopal Church. 13-14. Why, Why, O Why?: Debate about "Common Prayer" in Cyberspace. 15. The Morning Prayer Project from Canada. 16. The Investiture of Frank Griswold.

What is the Prayer Book Society? ' p'-;? First of all what it is not: 1. It is not a historical society — though it does take history seriously. 2. It is not merely a preservation society — though it does seek to preserve what is good. 3. It is not merely a traditionahst society — though it does receive holy tradition gratefully. 4. It is not a reactionary society, existing only by opposing modem trends. 5. It is not a synod or council, organized as a church within the Church. In the second place, what it is: 1. It is composed of faithful Episcopalians who seek to keep alive in the Church the classic Common Prayer Tradition of the Anglican Way, which began within the Church of England in 1549. They wish to worship the Lord in the beauty of holiness and in a dignified and understandable English. 2. It claims that the Constitution of the Episcopal Church gives to rectors and parishes, as well as individual Episcopalians, the right to use the last genuine Book of Common Prayer in America, the 1928 BCP 3. It is committed to educating and informing people of the nature and content of the Common Prayer Tradition, and its use for Holy Communion, the Daily Offices, Baptism, Funerals, family prayers and personal devotions. 4. It is involved (in cooperation with sister societies in Canada, Britain and Australia) in maintaining and teaching that Biblical Faith, Order and Morality to which the Common Prayer Tradition, along with the other Anglican Formularies, witness. 5. It seeks to do the above through lectures, seminars, pubhcations, phone conversations, an internet web site and work in local churches. Its educational outreach is called the Cranmer-Seabury House of Studies.

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2 MANDATE: January/February 1998 The Prayer Book Society of the Episcopal Church Reflections from the Editor's Desk

The Rev 'd Dr. Peter Toon NEW CANON LAW OUGHT TO BE REJECTED n January 1, 1998, there was a major change in Episcopal Who opposes ordaining women today? canon law, a change which included a change in doctrine. Professor Chaves identifies opposition to the ordaining of O From this day the Episcopal Church mandated belief in the women under two categories — sacramentalism and inerrancy. ordination of women as bishops and priests. No-one can hold pub­ Roman Catholicism and Orthodoxy (and sections of Anglicanism lic office in this denomination who does not accept this new doc­ and Lutheranism) are identified with sacramentalism and fundamen­ trine. Any bishop or priest who defies the new canons can be brought talist biblical churches with inerrancy. « to trial and deposed. By sacramentalism, Chaves points to the doctrine that the min­ The legislation which made possible the ordination of women ister at Holy Communion is the icon of Christ and since Christ was/ was passed in 1976 (after eleven women had been illegally ordained is male His living icon must also be male. By inerrancy Chaves by retired bishops in 1973). Since then the proportion of women as points to the literal acceptance of the doctrine of the Headship of clergy has grown and so has their deployment in the Church. How­ Christ, as taught by St.Paul, from which is deduced the teaching ever, there are still dioceses and parishes where ordained women that a man is the head of his family and a male pastor is to be the are not invited. The new legislation, passed in 1997 to be effective head of the church family. A woman though equal to a man is equal from January 1,1998, is intended to bring conformity into the Epis­ not in terms of role but of complementarity. copal Church so that all parts of it receive the ministry of ordained However, these doctrines are held, writes Chaves, in the con­ women. text of opposition to (at least part) of the modem agenda of indi­ vidual rights and are thus best seen as ways of opposing the en­ Understanding these changes trance of that agenda into the Church. Why it is that the General Convention in 1997 passed this leg­ islation by a clear, majority vote? Evaluation To answer this question we need to understand the cultural and It seems to me that Chaves is right to see the public policy of social movements of our time. To this end, I commend the recent the main-line denominations of America being formed by pressure book by Professor Mark Chaves, Ordaining Women. Culture and from the culture which is dominated by individualism. The mandat­ Conflict in Religious Organizations (Harvard University Press, 1997). ing of the acceptance of women's ordination by all office-holders in The move to ordain women did not come about because godly the Episcopal Church in 1998 certainly well illustrates the point. people, engaged in Bible study and communal prayer, came to see By its new canon law the Episcopal Church outlaws all those that this was the will of God our Father and of His Son, our Lord Jesus who believe, teach and confess precisely what the same Church be­ Christ. True enough, some sincere people did come to believe that lieved, taught, confessed and practiced up to very recent times. A the Scriptures allowed or even commended the ordination of women. major change has occurred and that is the full adoption of the secu­ The force which pushed not a few denominations to proceed lar doctrine of individual rights. There is to be no toleration in the with the ordination of women in the 1970's was from the secular long term of those whose faith and practice is that of the Episcopal culture (even if it was advocated by church members). Professor Church since 1789, or that of the Anglican Church since the days of Chaves argues with clarity and from much evidence that the moves Celtic Christianity! to ordain women were energized and clarified by the general, west- Perhaps it needs to be added that the "rights" doctrine stressed em cultural movement advocating the rightso f individuals. A woman by the new elite of ECUSA is not the same doctrine that appears in is an individual; a woman has individual rights; a woman is equal in the Declaration of Independence and other early American docu­ rights to a man; a woman, therefore, has the right along with a man ments. There, rights flow from the righteousness of God, from the to be considered for ordination and ordained if deemed suitable. goodness of his plan in creation, and from the positive demands of The movement for women's ordination has been a major as­ his commandments. In the new doctrine, rights emanate from the pect of the attempt by liberal denominations to prove to the world individual, according to the claims of each, so that each individual and to themselves that they have accepted the modem agenda, that person becomes in effect a little god. The new "rights" are also es­ women have the same rights as men. The further act of mandating sentially negative, along the lines of "no one may stop me from acceptance of it as a part of the denominational "Credo" is a further doing what I want, and if I object no one else may do what offends step in the adoption of the modem agenda of rights for women. me." They set forth a form of polytheism. In earlier days in America there were women evangelists, Furthermore, while the "ordination" of women was an error, preachers and pastors among the evangelical churches. The justifi­ this new enforcement plan is more serious and more final. All ambi­ cation offered for their ministry was different from that offered in guity is removed by the requirement of acceptance. This legislation the 1970's by the main-line denominations. It was said of them then represents ECUSA's complete and utter capitulation and submis­ that God had given specific women special gifts of ministry and sion, not to a "different form" of Christianity, but to a New Age thus they were ministers not by right but by special vocation — the religion of practical polytheism. Faithful Christians will reject the call of the Lord. (This explanation for women's public ministry is new canon law in the name of the one and only trae and living God, still given in parts of the world where civil rights is not a big issue in the Father of our Lord Jesus Christ. # the churches.)

The Prayer Book Society of the Episcopal Church MANDATE; January/February 1998 3 real danger is that in being relevant we are merely re-echoing in the language of wor­ APOSTASY AND ship the language of secular modemity and thus worshiping Modernity or ourselves THE CONTEMPORARY within modemity . Thus what is said to be contemporary worship tums out to be a dif­ RELIGIOUS SCENE ferent religion than that of one's grandpar­ ents and of the Church through space and time. by Fr. Richard Kim Further, the consistent use of an older prayer book helps us to understand the clas­ sic way of reading and understanding the ll agree that the mainline denomi­ made man for us and for our salvation, Bible that it is one Canon containing Two nations (Episcopal, Methodist, Pres­ to that of seeing him as someone, whom Testaments, with Jesus Christ and His Fa­ Abyterian, Lutheran and so on) in God[dess] uniquely endowed, was ther as its center and purpose. We enter into their official (central/national) stance have present in, and used for the good of all. this Canon prayerfully and humbly, our departed from their own earlier teaching on 3. The desire to be a part of the modemity minds formed by the basic teaching of the faith and morals of say fifty years ago. This and to embrace the central features of traditional Catechism, trath via the Creed, change can be judged either positively modemity as experienced in the West. faith via the Lord's Prayer and obedience (growing in wisdom and knowledge) or This has meant in particular the adop­ via the Commandments. negatively (moving to apostasy and tion of the human rights agenda in its We read to be judged by the word of neo-paganism), according to where one is various forms as well as the modern the Lord, not in our individualities to sit in in making the judgment. So, for example, philosophies which usually accompany judgment upon Scripture. The older prayer in the Episcopal Church, the Episcopal such rights e.g., individualism, relativ­ book (and for Episcopalians this means the Synod views the recent work of the trien­ ism, pragmatism, egalitarianism and classic of Book of Common Prayer, the lat­ nial General Conventions (1991,1994,1997) utilitarianism. Here God[dess] is often est being the 1928) has, therefore, a most as leading to heterodoxy and apostasy, assumed to be guiding the movement important contemporary purpose and use. whereas the Women's Caucus and Integrity of culture and revealing the divine will In the secularism and neo-paganism in see that work as embracing the latest rev­ in the "progress" of westem civilization, which we live, this classic text proclaims elation from God[dess]. in terms of civil rights, women's rights, the true identity of the God and Father of The question arises: what has caused homosexual rights and animal rights. our Lord Jesus Christ, with salvation and denominations to change so radically their From the standpoint of those who sup­ eternal life in Him. It also provides a tried official Faith during the last fifty or so years? port the traditional religion, to offer all or and tested means to worship the Holy Trin­ Several distinct as well as complementary one of the above three as causing the decay ity in the beauty of holiness. answers are available: is not necessarily to say that there is not any 1. The rejection not only of the old doc­ good at all in the modem, scientific study of Frightful illustrations trine of the inspiration and authority of Scripture, in the emphasis upon the imma­ While no one but a monster would the Scriptures, but also of the old rules nence of God and in the human rights commend the methods of Nazi concentra­ of interpretation of the Same. In other agenda. Rather, it is to say that the allowing tion camps and Soviet gulags, it is one of words modem views of the Bible and of one or both or all of these causes to domi­ the tragedies of the end of the 20th century how it is to be interpreted and under­ nate Christian thinking and acting has led to that the central belief of these hideous re­ stood have entered the churches from the corrupting and demise of traditional gimes, that political power is the highest the seminaries and these have not been Christianity. good, has been adopted by the very nations used to be supportive of the old Faith. that defeated them, and especially by their All affected, but all can be helped! In fact they have been used to give sup­ "mainline churches." port to the practical implementation of It is reasonable to assume that all of us To act on this revised faith, it is also the new religion by justifying from the living in westem society are affected by its Bible various innovations — e.g., the ethos and activities. None of us can escape, necessary to adopt the totalitarians' subtlest ordination of women and of active ho­ for example, from the reality and power of and most powerful tool: the redefinition of mosexual persons. self-centered individualism, which perme­ life itself in terms of political power, oth­ 2. The move from thinking of and wor­ ates society from top to bottom everywhere. erwise known as "the big lie," which by shiping (a) the living God as the tran­ What we can do is to become increasingly repetition becomes "the new trath." Hitler scendent (above and beyond the cos­ aware of it and know where it is to be em­ would never have risen to power without mos in His glorious holiness and maj­ braced, rejected or modified. his Ministry of Propaganda or its befuddle- esty) TRINITY and LORD, who has a One of the great values of using a clas­ ment of the German people by new defini­ sic, older prayer book regularly and carefully relation of grace to His creation and tions of words like "honor," "faith," "loy­ creatures in space and time; to confess­ is that we encounter and embrace through it ing (b) God[dess] as the immanent De­ a wholly different doctrine of God, Christ, alty," and "justice." Thus, when a German ity present with, in and through the cos­ the Spirit, salvation, human dignity and wor­ citizen spoke out in defense of traditional mos and integrated into its evolution ship than we find in the agendas of the mod­ values against some Hitlerian abuse, he was and its history. This is a move AWAY ern, main-Une denominations. Thus we are silenced by the counter-charges of "disloy­ from classical Theism (Trinitarian The­ given an opportunity not to be molded alty," "faithlessness," "injustice," and "a ism) to a form of Pantheism (modem wholly by the modem, westem world but to lack of honor." Who could support such a Panentheism). And in terms of the iden­ gain a means of viewing the values and ethos person, or defend his "evils"? tity of Jesus Christ, it is a move from of our society and culture. seeing Him as the etemal Son of God If we use only a modem prayer book, a APOSTASY continued on page 8

4 MANDATE: January/February 1998 The Prayer Book Society of the Episcopal Church othing ages as quickly or badly as so-called "contemporary liturgy," Nexcept, perhaps, soft cheese. If ei­ "CONTEMPORARY ther is not consumed right away, having it around becomes unpleasant. WORSHIP." This "freshness factor" was a vocal con­ cern of bored revisionists at last summer's WHAT EXACTLY IS IT? General Convention. They confessed to missing the "thrill" of trial use, and many The Rev 'd Dr. Louis R. Tarsitano volunteered that what shreds remain of the Church's ancient order of worship are still "too constraining." tion of "contemporary" means simply "in hundred years. It may well be, however, that one of these times," with an accompanying sense Vestments pose no problem, if he wears few beliefs that unite radicals, evangelicals, that certain things are of permanent or pe­ them as his uniform of office, without in­ and Anglo-Catholics in the Episcopal rennial value. Think, for example, of the dulging in "dress-up" or self-expression. Church today, unequally yoked as they are, stylistic differences between older and When a bride and groom dress formally for is the opinion that the 1979 book has gone newer recordings of the canon of classical a wedding, no one laughs, unless their taste well past its "use by" date. music. In the best "contemporary" record­ is awful, or they lack the dignity to match Another, unfortunately, is the convic­ ings, there is a freshness that avoids unnec­ their clothes. A foretaste of the Wedding tion that the classic Book of Common Prayer essary mystification and ponderousness, Feast of the Lamb can easily have such a is not, and cannot be "contemporary," so alongside a lively interest in original instra- happy dignity, if a pastor works to make it that its use must be prohibited, or at least mentation. The old is made new, and a liv­ so. discouraged, "for the good of the Church." ing part of the present through imagination Priests and congregations that desire to That their version of "contemporary wor­ and skill, and according to an intrinsic value hold "prayer meetings" can use the Litany ship" has emptied churches throughout the that will not simply pass away with the to join personal prayers with the prayer of world doesn't seem to enter into the pic­ times. Christ to his Father and the constant inter­ ture. Neither, apparently, do four and a half In this second sense, the historic Book cessions of the faithful Church. Those who centuries of concrete results in building suc­ of Common Prayer and the tradition it rep­ want a hymn-sing, can just schedule one, cessful churches and faithful Christian lives resents provide a pastor with any number without using it as a replacement for the according to the Common Prayer tradition. of "contemporary" options. He can, for ex­ common worship of the Church. Better yet. Much of the confusion about "contem­ ample, take God, his people, the liturgy, and Evening Prayer can be done simply in porary liturgies" comes from the use of two his office in all seriousness, without taking twenty minutes, followed by as much sing­ very different and competing definitions of himself too seriously. He can stress the ob­ ing as anyone wishes, with the confession, the word "contemporary." jective over the subjective: anathema to the psalms, lessons, creed, and prayers to an­ Under the first, "contemporary" means first sort of contemporaneity, but essential chor the hymns in God's Kingdom and not "conformed to these times, including then- to the second. in man's. fads and fashions." When those who hold He needn't pretend to be a creature of The Anointing of the Sick provides for to this first definition speak of "liturgy," they another age, whether a pseudo-baroque car­ healing services. The Offices of Instruction mean to provide the same sort of stimula­ dinal mincing through the service or the Hol­ offer an enjoyable opportunity for more tion and entertainment that their congrega­ lywood version of a Roundhead parson. He leaming and singing. The Catechism, used tions receive from television, movies, and can avoid the "stained-glass" voice, and the publicly and systematically, yields any num­ rock-concerts. Masterpiece Theatre accent, to speak the ber of topics for contemporary instraction Of course, the budgets to produce the words of the Prayer Book as a living con­ in the Faith. unabashedly secular forms of such diver­ versation with the Great King in his court. You get the picture. When Mel Gibson sions are larger than most local churches can The Prayer Book offers him ample op­ does Hamlet, it's plain silly to insist that afford, except for the few mega-churches portunity through thoughtful biddings to the Book of Common Prayer "isn't contem­ that have gone "show-biz." Most "contem­ relate worship to contemporary events. He porary." Besides, in the end, a sincere pre­ porary liturgy," then, at least in this sense, can use the Decalogue to connect moral in­ sentation of either Hamlet or the Book of will look cheap and out-of date, like a local struction, week by week, to the appropriate Common Prayer, even if imperfect, will dinner theatre's umpteenth production of commandments. When making announce­ have more to offer our contemporary age Camelot, with a rib-eye thrown in for ten ments, he can speak as a pastor and spiri­ than the best of Beavis and Butthead. # dollars. This shouldn't be too surprising, tual father, rather than a bureaucrat or over­ since for many "contemporary liturgists," lord. The appointed lessons will provide him worship is just another form of "theatre," (Fr. Tarsitano is Rector of St. Andrew's, all the contemporary sermon material he Savannah, and, with Fr. Kim a great and a "medium" for self-expression. could ask for, as they have for over fifteen teacher of the Anglican Way in On the other hand, the second defini­ cyberspace!)

The Prayer Book Society of the Episcopal Church MANDATE: January/February 1998 5 eBB ,se B si^^ * ^ H*^tetl ^ CONTEMPORARY MUSIC IN CHURCH. houghts from "Why Catholics Can yt Sing" b^jamas Day (crossroad, 1992) Frederick A. Buechner

everal years ago on Good Friday I participated in a local hymn booms out: "Good morning everybody!" He also enjoys in­ ecumenical service. The host congregation was responsible terrupting the liturgy to force the congregation to "give the choir a Sfor the music, and had planned a fairly ambitious repertoire, hand for the great job they are doing at the moment." especially for a small south Georgia town weekday service. After Mr. Day does not pull his punches. One of the sacred cows the meditation on "My God, my God, why hast thou forsaken me?" which many churchman have endured, is the category of music a soloist walked to the microphone, and launched into "Let there coming under the heading of "Renewal." As one who frequently be peace on earth." The congregation for the most part probably finds himself in situations where renewal music is played and sung, loved it; or perhaps they tolerated it. I'm often wondering why so many groups simply assume that ev­ One wonders, however, whether anyone noticed the irony of eryone loves to sing renewal music? Mr. Day's answer, "ego re­ the moment. The Son of God, who has lived constantly in com­ newal," will not please everyone. While appearing the perennial munion with His Father, for a brief but terrifying and necessary curmudgeon in these gatherings during which I simply refuse to moment, experiences the utter alienation from this Father as he sing, Mr. Day has helped me realize there really are good reasons bears the sin of the entire world — while this person in the front of for not wanting to sing this music. For instance, so much of re­ the church is singing at us for all he's worth: "Let there be peace newal music asks the singer or congregation to assume the "voice on earth...and let it begin with ME!" of God" (e.g., "I will raise him up at the last day;" from "I am the One man who wouldn't fail to miss that irony is Thomas Day, Bread of Life"), or else asks them to pretend that they are some­ author of "Why Catholics Can't Sing," which is one of the most thing they are not: "And they'll know we are Christians by our entertaining, if not sobering books ever written about the liturgical love." Too many of these lyrics ask the singer to declare how per­ and musical scene in contemporary Westem Christendom. Read­ fectly and wonderfully he or she loves God every minute of every ing Mr. Day's penetrating and at times funny book is to encounter hour of ever day. a long lost friend. So you thought you were the only person in the Some of us more sinful dinosaurs realize how we don't love world who, when forced to sing the happy go lucky refrain, "Eat God the way we ought. There's a profound difference in hymns his body drink his blood, and we'll sing a song of love, Alelu, which speak objectively about our love of God: "My God, how Alelu, Alelu, Alelu-hoo-ya," thought he would throw up? Thomas wonderful thou art," and songs which speak subjectively about how Day is right there with you. perfectly one's love of God is at every moment of every hour: "Jesus Although the title alludes to music in the Roman Catholic I adore you, lay my life before you; how I love you!" Mr. Day's Church, much if not all of Mr. Day's observations about church point is that some of us, knowing that "there really is no health in music speak directly to the truly mediocre if not outright bad mu­ us," simply cannot sing these lyrics without feeling hypocritical. sic being perpetrated on congregations everywhere. While Protes­ As a classically trained church musician, the author can relate tant congregations (through the more passive nature of their litur­ how badly some organists have been treated in the interest of clergy gies) might be used to functioning as an audience, the more tradi­ who want to "dumb down" the Church's music. As rector of a tionally liturgical Roman Catholic, Episcopal, and Lutheran con­ parish church, I can attest to all kinds of stories about clergy firing gregations have begun to resemble (as a result of liturgical renewal) their organists because they were not keen to play "what is rel­ their Protestant brethren. That is, the new liturgies and hymns, de­ evant." And yet, on another but related level, is it not fascinating spite claims to the contrary, have caused these congregations to see how the recording of serious church music is right now proceeding themselves as audiences, with their pastor as the chief entertainer. at an unheard of pace, whilst the church herself, at least from her Contemporary church architecture with churches built as "the­ most visible and influential comers, does not give such music the aters in the round" helps to contribute to this metamorphosis. How time of day — (no pun intended)? many of us in the Roman Catholic, Episcopal, or Lutheran churches Mr. Day's intention with his book however, goes far deeper have listened to the pastor, at the beginning of the service, an­ than simply begging to set aside occasionally a musical genre which nounce every little detail the audience would be treated to, as well admittedly pleases what seems to be an ever-increasing number of as who the participating clergy/laity would be? Many such clergy people. His argument speaks to a certain hubris among contempo­ sound hardly any different from "...the Tonight Show, starring rary church leaders, priests, and musicians, who would seem to Johnny Carson" and "...me, I'm Ed McMahon." want to remake the congregation in their own image by using their Mr. Day believes that much of the more dreadful music of the new liturgy and music. I strongly recommend this book to clergy last thirty years grows more burdensome as clergy subconsciously and laity alike. # yet increasingly, encourage their congregations to function as pas­ sive listeners attending a performance. Just the other day someone (The Rev'd Frederick A. Buechner is the Rector of All Saints' told me about his priest who, immediately after the processional Church, Thomasville, Georgia.)

6 MANDATE: January/February 1998 The Prayer Book Society of the Episcopal Church FTER forty years of earnest pursuit of the "contemporary" and "rel­ IN SEARCH OF THE Aevant," the words bring to mind bal­ loon masses and clown masses and rave masses and middle aged priests in bell bot­ RELEVANT AND toms with long puffy sideburns, using media-invented words like "groovy," want­ CONTEMPORARY ing to "rap" about "our bro Jesus," and preaching sermons on "Jesus the revolution­ by David Mills ary" complete with exegesis of Bob Dylan's songs. I am not making this up. I grew up in a your life, not in abandoning it; in helping ten her birthday. He hangs his head and New England college town. them share who you are and what you have shuffles his feet uneasily; in kneeling to One only has to pick up a book or maga­ been given. It seems to me, from my trav­ confess our sins we are, so to speak, hang­ zine from the time to remember how very. . . els, that traditional churches tend to fail in ing our head before the God we' ve offended. silly the sixties were, and to know how very such courtesy, especially in giving hospi­ They are both symbols appropriate to the quickly people who tried so hard to be rel­ tality to the stranger. They sometimes do subject, ways of showing and enacting our evant and contemporary looked hopelessly not act as people who had been given a gift shame. outdated. As Ralph Inge, the dean of St. they must pass on, but act more as clubs to That understood, for him kneeling be­ Paul's cathedral in London in the 1930s, enter which knowledge of the secrets — comes not only perfectly natural, but deeply famously said, he who marries the spirit of such as the location of the nursery and the contemporary and relevant, because confes­ the age will find himself a widower in the liturgical customs of the parish — is needed. sion is deeply contemporary and relevant. next. Or: he who wears love beads in 1968 One wonders how many have driven away will look like a complete twit in 1973. angels unawares. A revival or traditional The language of worship The sixties are a very crass example of worship must be accompanied by a revival The elegant and elaborate language of a general principle: what needs and demands of traditional manners. traditional liturgy is one of the first targets seem to us most pressing are often, in fact of those who want more "contemporary" usually, the most superficial and transient. Expressing something deep liturgy with a language closer to that which So let us by all means be courteous, but people speak. They object to "thee" and Being courteous let us also understand that being courteous "thou" and "vouchsafe" and "meet and right We see something of this taste for "rel­ can mean the use of the liturgies of the Com­ so to do" and to the long complex sentences evance" in the movement for liturgical re­ mon Prayer tradition rather than their radi­ of the Prayer Book because no one uses vision, though the revisers speak with more cal replacement. these words or talks this way. caution and sophistication. They have not And for a simple reason: the aspects of To which the answer is: well, yes and explained very well why the things they traditional liturgy most often dismissed as no. Or rather, for the reason just given: su­ want to replace are irrelevant, nor why their irrelevant are in fact deeply relevant and perficially yes, but more profoundly no. products are so much more relevant, but contemporary, because they express some­ First, we worship with beautiful lan­ their motive (or excuse) for their work is thing deep in human nature. The simple guage because we dress up everything im­ the irrelevance of their heritage and the need principle to be remembered is: Almost ev­ portant to us. Hell's Angels wear their best to replace it with something more likely to erything we do in traditional worship, no leather outfits to a wedding; the loutish teen­ succeed in the modem world. Some, at least, matter how apparently old-fashioned and ager never out of blue jeans rents a tuxedo have had a deeply evangelistic intent. out-dated, is simply a natural human action with a ruffled shirt for his senior prom; And they are on to something, even if and instinct, directed to the worship of God. women carry flowers even to be married in they have taken the insight too far: being If understood, these instincts need only a registry; bishops, even unbelieving bish­ contemporary is simply an act of courtesy. be expressed and understood to become ops, dress on Easter like King Louis XIV. It is the effort to make your guests comfort­ "contemporary." A visitor to an Episcopal So with worship. Anglicans use Prayer able and help them to feel at home. It is what church may not want to kneel, because he Book English to dress up our corporate en­ a gracious person does: meaning, the per­ does not kneel anywhere else in his world. counter with the living God. In this sense, son who has been touched by grace and It feels odd. Kneeling seems to him irrel­ the language only matches the flowers on wants to convey it to others. evant to his life, and for us to expect it of the altar or the vestments on the clergy and But you are not expected to remake him discourteous. (I choose this example choir. It seems meet and right to do all we your home for your guests. It is not cour­ because even revisers still expect people to can to make our worship beautiful, and not tesy to skip saying blessings before meals kneel for confession — those who still be­ just beautiful, but unusually so. because your guests are agnostics, nor is it lieve in sin, that is.) Second, we worship with such language courteous for them to expect you to. Nor But he will come to kneel without a because we are talking about God, whom are you allowed to remake your home to second thought when he understands that we simply cannot describe in words. I can­ please your guests at the cost of making it in kneeling to confess his sins he is only not accurately describe even my daughter no longer a home for those who have lived doing what he does in another way when he there. Trae courtesy is to bring others into has to admit to his wife that he has forgot­ SEARCH continued on page 8

The Prayer Book Society of the Episcopal Church MANDATE: January/February 1998 7 SEARCH continued from page 4 When we love someone, we love the urgies. To the unchurched. Rite 11 looks as details of his face and personality and ac­ strange as 1928. "It is right and good to Hannah to you, so that you would be sure tions, and love to recite them. We dwell on give him thanks and praise" looks as pecu­ of recognizing her should you meet her in them even when we are alone. Think of a liar, and as irrelevant, as "It is meet and a crowd of other four-year-old girls. If teenage girl describing her new boyfriend. right so to do." Hannah cannot be captured in words, God "He's got these big blue eyes, and he's a Every argument the old revisers can is of course infinitely less so. brain, and he's on the basketball team, and (rightly) make against the new revisers is Speaking about God in words is like he's really sweet, and . . . ," she says, and an argument not only for Rite II but for the trying to draw a circle with straight lines. will go on and on until stopped, for the Prayer Book as well. The argument for a You cannot do it, but you can come closer lover's joy is in the details. common liturgy, or an historic liturgy tran­ to doing it if you use more hues. With three Thus one cannot declare Prayer Book scending temporary fads and enthusiasms, lines you have only a triangle. With four language irrelevant, unless one believes or an ordered and regular liturgy following you have only a square. But with five lines beauty, accuracy, and joy irrelevant. The the Church year, or one with a precise and you have something recognizably circular. argument against the traditional language stylized language (even the revisers do not A circle it is not, it is1 nowhere near circu­ must be made on other grounds, and indeed, want a liturgy written as most people actu­ lar, but it is *like* a circle, it is circular to be honest, I think it clear that most revis­ ally speak — "It's, like, God, that, you know, enough for people who need to picture a ers object to the doctrine of the Common we've messed up, like . . ."), or a liturgy circle. Prayer tradition. They want to be "contem­ repeated often enough to be memorized, is The only way to speak at all adequately porary" in belief, not just in expression. as much an argument for the Common Prayer tradition as for the modem alterna­ about God is to use as many words as pos­ A final irony sible. And we find that being done not just tives. in the Book of Common Prayer but in There is, finally, an irony in the revis­ And this for the simple reason that in Heaven itself. "Blessing, and glory, and ers' quest for contemporary liturgy: their the things that matter at all time and in all wisdom, and thanksgiving, and honor, and belief in relevance has been used against places, in the things that are, if you will, power, and might, be unto our God for ever them by those who want to be even more relevant to etemity, it is more contempo­ and ever," sings the ecstatic heavenly cho- "contemporary" than they. rary and relevant than anything proposed rus described in Revelation (7:12). The principle they used to destroy the to replace it. "fr Third, we and the heavenly chorus older liturgy has now been turned against David Mills is director of publishing at speak this way of and to God not just be­ them by people who do not want liturgy at Trinity Episcopal School for Ministry and cause we have to, but because we want to. all. It's isn't relevant, and it doesn't work, editor of The Evangelical Catholic, the The use of Prayer Book language is not just say the new revisers, who can often point theological journal of the Episcopal Synod a technical necessity, to express as well as to churches with over a thousand people on of America. His descriptions of kneeling and liturgical language were adapted from we mortals can truths beyond words. It is a Sunday as evidence. a series he wrote for Mandate several the joyful language of the lover for the be­ If older liturgies drive modem Ameri­ years ago. loved. cans away from the church, so do newer lit-

When the elites of the mainline churches from ancient truths and beliefs. APOSTASY continued from page 4 took up this new belief, the enduring, objec­ Similarly, the "reeducation camps" of tive definitions of God and the Holy Scrip­ Something to ponder the Soviet Union, in their pursuit of the "new tures had to be changed, so that God's will Thus, in the Episcopal Church the three Soviet man" redefined "love," "honesty," could not block their own. God's morality had books that represented the greatest obstacles "patriotism," and a host of other words, so to be redefined as "immorality," so the elites' to the new agenda were the 1940 Hymnal, that one who spoke the "old Russian" re­ traditional and orthodox opposition could be the historic Book of Common Prayer quired a translator to understand this labeled and discredited as "immoral." God (1549-1928), and the King James Version "newspeak," as George Orwell called it. The himself had to be changed from the transcen­ of the Bible. As a rale of thumb, those Epis­ Red Guard movement in Communist China dent and independent Trinity into the panthe- copalians who have been separated from attempted something similar. ists' malleable blob of "all that is" or into the these books and have used their replace­ What ties these regimes and our con­ panentheists' "world soul," for which, of ments the longest are also the most submis­ temporary elites together is their desire to course, only the politicized elites can speak. sive to the new religion. The reverse is trae use their "highest good" of political power Most important of all, since most people as well. Those who have continued to wor­ to recreate the human race. In such a pur­ learn their theology from hymns and prayers, ship according to the traditional forms tend suit there can be no objective reality, but hymnals and worship books had to be re­ to continue to think in the old vocabulary only the "realities" imposed by the will of vised in the new way. Not only the elites of objective meaning flowing from the real­ the powerful. Under this construction, if a pushed for this revision. Those whose minds ity of a transcendent and holy God. They are medical elite wishes to eradicate or manipu­ had been captured by the new way of think­ also the least likely to conform to the politi­ late a disease for political purposes, they ing also demanded hymns and prayers that cal will of the new Episcopalian elite. + change the diagnostic manual and its defi­ "spoke in their language," since the older, nitions, rather than addressing the disease objective religious language called into (Fr. Kim is both a retired Colonel and a itself. "Wellness" and "sickness," then, are question their new beliefs and made them retired Rector. He is very active in CCLEC determined by the manual, and not by an uncomfortable. New "translations" of the (Concerned Clergy and Laity of the extemal reality. Scriptures also protected the new mindset Episcopal Church.)

8 MANDATE: January/February 1998 The Prayer Book Society of the Episcopal Church IN WHAT DOES THE "COMMON" CONSIST? Peter Toon ntil the 1960's, to speak of "common prayer" in the Angli­ dent in the depth and quality of the Cranmerian English Common can world was to refer to actual texts which were printed Prayer, used since 1549. Testimonies to this confidence abound in Uwithin a book and used by all congregations (in which many English literature. folks knew them by heart). So at the parish, diocesan, provincial For example in 1681 William Beveridge declared: and national level there was a general uniformity in the verbal con­ tent of worship, as people used "that most excellent liturgy,"— "The Whatsoever good things we hear only once, or now and Book of Common Prayer." Of course, music, ceremonial and then, though, perhaps, upon the hearing of them, they may churchmanship differed, but there was real meaning to the expres­ swim for a while in our brains, yet seldom do they sink sion, "common prayer" for all used the same basic texts for public down into our hearts, so as to move and sway the affec­ worship. tions, as it is necessary they should do, in order to our Since the arrival of the 1979 prayer book of the Episcopal being edified by them. Church, "common prayer" has come to mean for most Episcopa- Whereas, by a set form of public devotions rightly com­ lians using a selection from the varied assortment of services con­ posed, we are continually put in mind of all things neces­ tained in this book. In fact, though it bears the name, "The Book of sary for us to know or do; so that it is always done by the Common Prayer," it is totally different in structure and content same words and expressions, which, by their constant use, from all previous books (the editions of 1662, 1789,1892 & 1928) will imprint the things themselves so firmly in our minds, of this name in the American Church. that it will be no easy matter to obliterate or raze them out... A common structure Having the form continually in my mind, being thoroughly acquainted with it, fully approving of everything in it, and What is "common" in this 1979 prayer book is a common struc­ always knowing beforehand what will come next, I have ture to the services. For example, the Rite One and Rite Two ser­ nothing else to do, whilst the words are sounding in my vices for "the Holy Eucharist" though containing great variety of ears, but to move my heart and affections suitably to them, doctrine and words do have one thing in common — their struc­ to raise up my desires of those good things which are ture. The traditional Rite One presses material from the classic Book prayed for, to fix my mind wholly upon God, whilst I am of Common Prayer into the mould of the new structure which is a praising of Him, and so to employ, quicken, and lift up kind of liturgical sandwich — ministry of the Word, passing of the my whole soul in performing my devotions to Him. Peace, ministry of the Sacrament. Further, because of the commit­ ment to "the fourfold action of the Eucharist,." learned from Dom (A Sermon on the Excellency of the Common Prayer) Gregory Dix, the physical "breaking of the bread" is kept until And as for the importance of the daily chanting/singing of the after the end of the Eucharistic Prayer in both Rite One and Two of Psalms, which is a central feature of Common Prayer, the saintly the 1979 book (cf. the rubrics of the classic B.C.P. which call for Pope Gregory the Great had this to say: the breaking when the words of Jesus are recited — B.C.P. 1928 p.80). If...the singing of the psalmody rings out from the inner­ In the newer rites (which increasingly use inclusive language most reaches of the heart, the omnipotent Lord finds a for the Deity) from the Standing Liturgical Commission, the same way, through this singing, into the heart that He might view of "common" is found. "Common Prayer" means that all con­ pour the mysteries of prophecy or the grace of remorse gregations use services which have the same basic stracture. How­ into this attentively listening organ. For it is written: "A ever, what is held to be the common structure is reduced to an song of praise honors me, and this is the way on which I absolutely bare minimum in the newer rites. The projection for the wish to show him the salvation of God" (Ps. 50:23). For future from liturgical experts is that Episcopalians will be united in the Latin, salutare, salvation, means Jesus in Hebrew. "worship" via a common structure (Word, Passing of the Peace, Hence in the song of praise we gain access to where Jesus Sacrament) but not by a common verbal or ceremonial or doctrinal can reveal Himself, for if remorse is poured out through content. the singing of psalms, then a way to the heart emerges in Perhaps after three decades of experimentation and memory us at the end of which we reach Jesus. loss concerning the Anglican Way, a growing number of Episco­ (Homilies on Ezekiel, 1:15) palians feel the need not only for a common structure and core but also for a common form of words — words of quality and power. Of course, the proof of the pudding is in the eating. Few who Maybe, after all, a truly "Common Prayer" has a future as a grow­ really enter into the discipline of Common Prayer in the Anglican ing number of people begin to express its desire for roots and depth Way find it disappointing. Virtually all the rejection of it today in and purpose in church worship. the Episcopal Church, in favor of claimed variety and "freedom" and "celebration" in so-called "contemporary worship," comes from Common Texts of Excellence people who have never known either the joy or rigor of Common Those who went before us in the Anglican Way were confi­ Prayer. #

The Prayer Book Society of the Episcopal Church MANDATE: January/February 1998 9 mean two parallel and contradictory litur­ gies, the 1979 and whatever the Standing THE CHRISTIAN MIND: Liturgical Commission can squeeze out of its abstracted and dried-up imagination. We LEONARDO DA VINCI would be left with a spiritual schizophre­ nia and duplicity of heart, which can hardly AND COMMON PRAYER be called Christian. When will it ever end? Dr. Michael Carreker Consider this first. Beginning in the late sixties and ending with the year 2012 oward the end of his life, Leonardo could articulate such a synthesis of trath and (if it should actually cease then), trial litur­ da Vinci wrote this maxim in his beauty is because he thought carefully about gies have been foisted upon the faithful of Tnotebook. "Think carefully about the "end." He knew the connection between the Church for an entire generation. The the end. Consider first the end." This was understanding and enjoyment. Cause and end and the means are inherently flawed. not for him a new revelation. It character­ effect were not for him, as for us, merely When will anyone recognize that the whole ized the way he approached both his craft scientific in our truncated sense of the word, thing has failed miserably? and his research. Everything Leonardo and certainly not a phenomenon of sociobi- thought about was subjected to the idea of Not one shred of these "revisions" has ology. Leonardo believed all things were accomplished what true vision is and must cause and purpose and goal, from the in­ known from a single spiritual perspective, gredients he mixed for painting to the best be. The hearts ofthe faithful have not been as he wrote in his Treatise on Painting: "For captured, broken, and filled with the truth hydraulic functions of a canal. "Consider in trath great love is bom of great knowl­ first the end." and love of Jesus. For Leonardo, for the edge of the thing loved, and if you did not Christian mind,"great love is bom of great know it, you could not love it, or love it but The Last Supper knowledge of the thing loved." Apprehen­ little." With this view, Leonardo brought the The Last Supper offers us an exquisite sion and desire follow one upon the other Christian mind to bear upon the natural in proportion, like the motions of the an­ paradigm of how Leonardo brought to bear world in a new and glorious way. this idea in the art of painting itself. The gels in Dante's Paradise, contemplating For Anglicans, this form of the Chris­ and adoring God. The latest machination first sketches of it are found in his note­ tian mind, which Leonardo inherited and de­ book on geometry. The entire painting pos­ of the General Convention produces an­ veloped, is actually familiar to us in the Book sesses a depth and precision that center at other gestation, perfidious and pernicious, of Common Prayer. All the spiritual condi­ the heart of Jesus. The upper room, itself not love bom of knowledge, but a thing ill- tions of man, expressed by sculptors and of geometrical configuration, is the setting conceived, miscarried, and still-bom of a painters and architects in their mediums of through which one views, as it were from vain and cold heart plastic or visual art are set forth in the theo­ within, the landscape behind and outside. In this view, nature also is a part of the logical poetry of prayer. As da Vinci's Last A paradigm of Christian vision whole, which has its horizon, at the head Supper draws together the universal and The Last Supper of Leonardo is a para­ of Christ. To the right and to the left is the particular, the mathematical and the natu­ digm of Christian vision. The whole drama fellowship of the Apostles who have just ral, sorrow and charity, into the person of of creation and redemption cohere in Christ heard of the imminent betrayal of Jesus by Jesus, so the Book of Common Prayer unites the focal mark. Such has always been, and one of them. And so, along with the focus the Word of God written, the vicissitudes shall always be, the articulation of the of etemal reason in the mathematical sym­ of the human heart, and the wisdom ofthe Christian mind in its words and works. Our metry of the room, and the purview of na­ Spirit in the Church into a subllime unity, Book of Common Prayer stands in the tra­ ture outside, is the drama of human emo­ "...great love is bom of great knowledge of dition of this understanding, and anyone tion in the betrayal of the good, in the midst the thing loved..." who uses it faithfully cannot but see Christ of the communion of the apostolic breth­ The folly of continuous revision at the center, our only Mediator and Advo­ ren uniquely portrayed, placed again rela­ It is no wonder, really, that the Episco­ cate. We shall continue to pray as he taught tive to the central figure of Jesus. pal church persists in its folly of prayer-book us, because he is the only begotten of the For this Leonardo uses almost all his revision. In the words of Isaiah: "The whole Father, the Alpha and the Omega, the be­ resources: painting, architecture, mathemat­ head is sick and the whole heart faint." There ginning and the end. ics, anatomy, physiognomy, and brings is an obscurity of knowledge, and tittle love Leonardo's maxim may be unknown them together in a religious sensibility that — at least of divine things. by the liturgists of our Church, but the is profound and unparalleled. This particu­ Last July in Philadelphia, a resolution Christian tradition knows it full well, and lar work is, as he described the art of paint­ was passed calling for a change in the Can­ all Christians understand intuitively: ing, "silent poetry." The "end" of the whole ons, which would allow the General Con­ "Think carefully about the end. Consider work is seen at the center where Jesus unites vention to authorize "supplemental litur­ first the end." # universal and particular, the mathematical gies" (rather than provide experimental lit­ and the natural, sorrow and charity. urgies which can only be used with the Fr. Michael L. Carreker is the associate Bishop's permission.) rector of St. John's Church, Savannah, The beginning and the end By the year 2012 this process of estab­ Georgia. This piece first appeared in the The reason why Leonardo, "il divino" lishing authorized supplemental liturgies parish paper. as the great art historion Vasari called him, would finally be complete. The result would

10 MANDATE: January/February 1998 The Prayer Book Society of the Episcopal Church PECUSA, INC. AND THE DFMS: UNFOLDING DRAMi*

One of the final acts ofthe outgoing Presiding Bishop, Edmond Browning, in mid-December was to seek to close down a new organization which daringly called itself, PECUSA, Inc. (The Protestant Episcopal Church USA). It had been formed by Bishop Wantland and a few others as a way to control the use of the traditional name of the Church. However, instead of closing down, the Board of PECUSA, Inc. took steps to enlarge itself on December 17 at a meeting in Jacksonville. Ten days later after being barraged by criticism from all over the Episcopal Church, the founder issued the following public statement, which explains what PECUSA, Inc. is all about.

A Statement made by Bishop William C. more and more to be the rale of the day. zations and parishes. A Declaration was Wantland of Eau Claire on December A little over two years ago, several drawn up which affirms that Faith in Trust... 27, 1997. clergy and laity were discussing how we Having estabhshed the Trustees of The For a number of years, there has been a might keep a place in the Church for those Protestant Episcopal Church in the United real feeling on the part of many bishops, who were feeling more and more disenfran­ States of America, Inc., about a year and a clergy and laity in the Church that nation­ chised. We discovered several things. The half ago, it was also felt that the corporate ally, the Church has been moving away from first was the fact that the National Church stracture should be authorized to function the foundations of the Faith we have all em­ had begun to remove from the Church Con­ in the various States of the Union. As that braced. In the last twenty years, a third of stitution and the Book of Common Prayer process was being completed, it was then felt Episcopalians have left the Church. Some all references to the old title "The Protestant that the Trustees should make a public state­ dioceses have seen declines of 40%. At the Episcopal Church in the United States of ment of this umbrella, so that individuals and same time, previously held positions of vir­ America," and substituting instead the new groups desiring to do so could associate with tual universal acceptance have been changed name "The Episcopal Church." That change the umbrella, using the Declaration as the or even rejected. Already, at least five dio­ was virtually completed by the end of 1979. reference of unity. As we were beginning to ceses have agreed to the blessing of same- The second was that the official incorpora­ take this action (I had mailed out informa­ sex unions. More are ordaining practicing tion of the Church was under the name of tion to the clergy of the Diocese of Eau homosexuals, in spite of condemnation by "The Domestic and Foreign Missionary So­ Claire, and was beginning to share informa­ the official resolutions and policies of the ciety of the Protestant Episcopal Church in tion with interested laity), the Presiding Church. Those engaged in these practices are the United States of America." Bishop became aware of what we were do­ not even considered as in error, much less in If the Faith was to be preserved, if the ing. While we had not advised him, it was a violation of the Faith. people in the pew (and at the altar) were to matter of public record, and in the process In the wake of all this upheaval, vari­ have a place to stand within the Church, of becoming more public. ous groups have come into being. Some have without leaving, that place should be identi­ His immediate reaction was one of an­ been centered on a primary issue, such as fied, not with the "Domestic and Foreign ger, and misunderstanding. He called me on women's ordinations (ECM, ESA), or revi­ Missionary Society" of the Episcopal December 10, alleging that the Trustees were sions of the Prayer Book (Prayer Book So­ Church Center in New York, nor even with planning schism, and were trying to steal the ciety). Others are more concerned with a the revised name, "The Episcopal Church." name of the Church. He threatened public­ broader range of issues that threaten to di­ As the old name was abandoned, so the old ity to "destroy our ministry," and possible vide the Church (Episcopalians United, Con­ Faith has been abandoned. Recovery of the suits, as well. He demanded that the corpo­ cerned Clergy and Laity of the Episcopal old name would be directly related to con­ rate stracture, just then in place to be used, Church, American Anglican Council, First servation of the old Faith. be dissolved within 48 hours. I tried to ex­ Promise). On that basis, it was determined to in­ plain to him that I could not make any uni­ Further, many have actually left the corporate that name, "The Protestant Epis­ lateral decision for the Trustees, and that Church to form other bodies, such as the copal Church in the United States of even if I could, or if the Trustees were will­ Anglican Catholic Church, United Episco­ America," so that name could be preserved ing to do so, it could not be accomplished pal Church, American Episcopal Church, for those who embrace the "Faith once de­ that quickly. Legal action could take up to Anglican Church in America, and others. In livered to the Saints," the Faith and Order 60 days. addition to clergy and laity leaving the Epis­ that has been the Of course, the Trustees did NOT intend copal Church for the "Continuing Church," mainstay of Episco­ to leave the Church or split it. This was made a number of clergy and laity have joined the palians for almost clear to him, but he would not hear of it. We Roman Catholic or Orthodox Churches. 400 years in this have been concemed, however, with the re­ For a number of years, I have been country. With the cent threats by Primates of Anglican deeply concerned for both the unity of the name incorporated, Churches in Africa, Asia and elsewhere to Church and the wholeness of its Faith. Could Trustees could be seek the ouster of the American Church from there be a way to give traditional Episcopa­ chosen to hold the the Anglican Communion. In view of these lians a place to stand within the Church? Faith in Trust, and very real threats, we were concemed to be Could there be a way to allow people to re­ the heritage of the sure that there remained in this country an tain the Faith of their Fathers (and Mothers) ? Church in trust. This Anglican Church still associated with the rest Most Episcopalians do not want to leave the was seen as an um­ of the Anglican Communion. When it be­ Church they know and love, but they don't brella for orthodox came obvious that we could not get the Trust- individuals, organi- Bishop Wantland want the revisions to the Faith which seem DRAMA continued on page 12

The Prayer Book Society of the Episcopal Church MANDATE: January/February 1998 11 A majority of the DRAMA continued from page 11 tant Episcopal Church. It was "of the Trustees favor the Church to serve the Church, but not to rule ordination of it. It drew its legitimacy from its commis­ ees together within the time given, the Pre­ women, and that is sion from the several churches meeting in siding Bishop did agree to allow a meeting not an issue. General Convention. to take place the next week to consider his Nonetheless, I The DFMS has only lately been per­ demands. have been attacked verted into the master rather than the ser­ The Trustees met on December 17, for my connection vant of the Church. There simply has been 1997, and seriously considered what the Pre­ with the Episcopal no solid constitutional basis for the claims siding Bishop had said. In faimess, I must Synod of America, of authority made by either General Con­ say that the corporate charter was copied ___^^_ and several bishops vention or the offices at 815 2nd Ave., now from the more than 30 year old charter of Fr. Shuler ^ w/.itten t0 styling themselves "the national Church." I the Diocese of Eau Claire, and some of the suspect that "815" has not incorporated as language was not appropriate to what we claim this as an ESA plot. One report even claimed that this PECUSA, Inc. or as ECUSA, Inc. primarily were about. The Trustees were fully will­ to avoid drawing attention to the fact that it ing to amend the Articles of Incorporation was an announced "formal split," even though we have all made it abundantly clear has no authority to do so. to make it crystal clear that we were not lay­ While the effort of Bishop Wantland ing any claim to the programs or funds of that it is not. Other reports, related to the Presiding and others to incorporate as PECUSA, Inc. 815. However, since thousands had already may draw attention to this lack of author­ accepted the umbrella organization, it would Bishop's statement, imply that it is simply a scheme to get money from unsuspecting ity, and to the fact that this Church is a com­ be impossible to comply with the demand munion of dioceses rather than a centralized to dismantle the organization. people. While we have indicated that gifts can be given that are tax-deductible, no real "national church", I fear that they have only The purposes of that umbrella, as ex­ repeated the error of the liberals in ignoring pressed in the Articles of Incorporation, are: request for funds has been made yet. One report from 815 even attacked me for using the history and true nature of the Episcopal To engage exclusively in religious, my home address rather than the diocesan Church in the United States of America. educational and charitable activi­ address, the implication being that this was They appear to be trying to fight a liberal ties. Further, it shall exercise a some shady operation. It was a conscious national church with a less-liberal national stewardship in the Gospel to in­ decision on my part to use my office at home church of their own. sure that there always remains in (where my computer, FAX and personal In any case, if PECUSA, Inc. succeeds the United States a Church which communication system is) rather than in­ in establishing itself, the true Church in this "is a constituent member of the volve the diocesan office.... country will be harmed. Those traditional­ Anglican Communion . . . uphold­ ists who embrace what is essentially a cor- ing and propagating the historic poratist counter-action will find themselves A word of caution Faith and Order as set forth in the in a much more difficult position when it from a concerned churchman. Book of Common Prayer" (Pre­ comes time to assert the spiritual and cov- amble to the Constitution). It concems me that the proponents of enantal nature of the American Church, as PECUSA, Inc. appear to have neglected any opposed to its being just another centralized As stated to the Presiding Bishop, "the consideration of why the Episcopal Church American denomination. Trastees are not leaving the Church." It is was never incorporated in this way before. I This Church was built, on purpose and not the intention to split the Church, but to would like to suggest for your consideration on Scriptural and historic grounds, from the give a solid place for orthodox Episcopa­ that the reasons are more complicated than bottom up. It was not incorporated as a lians to stand together. It is also not the in­ a simple "oversight" on the part of the bu­ single entity because it was never meant to tention of the Trastees to confuse this struc­ reaucrats at 815 2nd Ave, New York City. be such. The new PECUSA, Inc., however ture with the National structure, with the When the Protestant Episcopal Church well-meaning, jeopardizes the future of this Presiding Bishop's office, or the Episcopal was formed, it was established as a commun­ Church by transforming its structure into Church Center in New York. All of this was ion of the Churches in the various states. It exactly what the enemies of the Faith have communicated to him. We have also com­ wasn't the Episcopal Church "of the United claimed it to be for their own benefit. Fight­ municated with the Presiding Bishop-elect. States of America," which suggests a single, ing bureaucracy with bureaucracy will never The Trustees include Bishops John- centralized entity. It was the Church "in the work. + David Schofield and Alex Dickson, as well United States of America." Under this sec­ as myself. In addition, outstanding Church ond, and original constraction, the Episco­ (The Prayer Book Society is also concerned leaders, such as Fr. Jon Shuler of NAMS, pal Church was not incorporated because that a body claiming the name of the his­ Fr. Chuck Murphy of First Promise, Fr. that would have suggested, if not enforced, toric Anglican Church in America, Larry Hall, Rector of St. John the Divine in the notion that a "national church organiza­ PECUSA, is wholly attached to the 1979 Houston (one of the largest parishes in the tion" called the several Churches into being prayer book, accepts the ordination of American Church) and Dr. John Rodgers, or legitimized them in some way. Rather, the retired Dean of Trinity Episcopal School for original understanding was that the several women and has not openly committed itself Ministry, are serving. Serving locally in Churches, through their spiritual commun­ to the right of Episcopalians to use with Wisconsin are Canon Larry Rowe and ion and their covenants of order (the Con­ freedom and without restrictions the clas­ Eunice Muenzberg. stitution and the Canons) empowered cer­ sic Book of Common Prayer of that Church. Sure enough, the publicity barrage tain officers and entities to act on behalf of Dr. Toon has asked the Board of PECUSA the whole, where individual action would not threatens to destroy our ministry. Some of Inc. to issue a statement containing such a it is totally out of touch with reality, such be effective or efficient. full commitment to the use in freedom ofthe as claims that this is a movement to divide One such entity was the Domestic and the Church over the ordination of women. Foreign Missionary Society of the Protes­ 1928 BCP.)

12 MANDATE: January/February 1998 The Prayer Book Society of the Episcopal Church Debate about THE COMMON PRAYER in Cyberspace n January 2 1998, Dr. Toon posted the following message in cyberspace to seek to get people to comment. They did A professor of English offered an answer to "Why" in terms O and below are his postings with edited versions of some of of a felt need for updated language: the responses. The priests and lay people who profess orthodoxy but who in­ WHY OH WHY OH WHY? sist on using the '79 book want this book simply because they At the risk of testing the patience of some, I raise again the like its updated language. They prefer the NTV to the KJV of question which is raised wherever 1 travel in Britain and Canada the Bible. They prefer "You are the man!" to "Thou art the and USA: man." To them, the whole prayer book issue comes down to a WHY IS IT THAT IN ALL RECENT ATTEMPTS TO INITIATE question of whether to pray in modem English or Elizabethan RENEWAL WITHIN THE EPISCOPAL CHURCH IN AMERICA English, and they prefer the former. Either they are unaware of THERE HAS BEEN AND REMAINS on the one hand A MAJOR the doctrinal differences between the '79 book and the '28 BCP RESISTANCE TO BEING IDENTIFIED WITH THE CLASSIC COM­ or they choose to ignore them. (And this is why—/ would sor­ MON PRAYER TRADITION AND CATECHISM OF THE ANGLI­ rowfully argue—there can never be any unity among the church CAN WAY (1549-1928), and on the other hand, A DELIBERATE conservatives unless the '28 BCP is revised and its language INTENTION TO IDENTIFY ONLY WITH THE 1979 PRAYER BOOK made more contemporary.) That the classic Prayer Book is al­ AND ITS CATECHISM ["Outline of Faith"]? lowed to compete with the new book in England and in Canada Apparently, it never occurred to the founders of the PECUSA but not in America is no doubt to be explained by the fact that Inc. (Bishop Wantland et al), or to the creators of the American America is inhabited by Americans. Anglican Council (Bishop Stanton et al), to include in their state­ ments of faith a clear and unambiguous identification with the wor­ One of the bishops who is on the Board of the PECUSA Inc. ship and doctrine of the Anglican Way in her classic Book of Com­ offered this reason why only one Prayer Book is to be in mon Prayer. Apparently they are so much apart of the post 1970's use at one time and this means the sole use of the 1979 book: scene that they feel and see no need to relate clearly and unambigu­ / can only speak for myself to say that the issue of Prayer Book ously to the traditional roots and practice of the Anglican Way. The has not been addressed in regard to PECUSA Inc. Part of the same spirit of reluctance is there also in the documents of the First problem has been that since 1552, each succeeding Prayer Book Promise movement (of rectors of evangelical parishes). has supplanted the previous one. The idea of allowing previ­ When asked to remedy this, there is hesitancy and opposition. ous Books to be used is a novel one for the last part of this WHY? century. That doesn 't mean it can't be done, but it is currently At the foundation in 1989 ofthe Episcopal Synod of America, not authorized. there was a small group (Bishop Wantland, Dean Kriss et. al) who When he was told that the use of the 1892 BCP continued in sought to identify the Synod only with the 1979 prayer book. They the Church long after the publication ofthe 1928 BCP and seem­ lost in terms of the constitution but it has been claimed that they ingly without any problem, the same bishop replied: triumphed in terms of the practice of most ofthe E.S.A. bishops. The deep habitual resistance to the availability of the classic / appreciate your references to those allowed to use the older Common Prayer, and to its use by all who wish to do so, seems to BCP when a newer one was adopted. However, the fact is that point to something of serious importance, something perhaps which Article X ofthe Constitution and the provisions of Title II ofthe is part of the disease of the post 1960's Episcopal Church, a dis­ Canons have always required use of the current BCP, regard­ ease in which in varying degrees we all share. less ofthe willingness of many not to enforce those provisions. If there was nothing of moment involved in this resistance, then The basis for this was the action previously in England which the services ofthe classic BCP would be treated. I suggest, as fur­ specifically (by Act of Parliament) required use ofthe current ther options adding to the variety of rites in the 1979 prayer book BCP, whatever edition it happened to be. In fact, there is a and they would be automatically included or assumed in constitu­ provision in Title II (last used by GC in 1982), requiring bishops tions and statements of faith. to advice their dioceses that any use of liturgy other than the cur­ The classic Prayer Book is allowed, as it were, to compete freely rent BCP (or authorized Trial Rites) is not permitted. for use in Canada and England but not in the USA? Why is this? The Bishop's point is well taken, but there is a legitimate tradi­ Why especially do many who wish to be orthodox feel the need to tion in America of having interpreted Article X's words "...as identify only with the 1979 book of alternative services and bypass now established or hereafter amended by the authority of this or reject the classic Common Prayer Tradition ? Has something hap­ Church" to mean that the use of previous editions of what was, pened to or in the Anglican Way of America which has not hap­ at least until 1979, the same book was lawful and constituted pened elsewhere in the Anglican Communion and which is causing no challenge to lawful authority. this apparent attempt to forget the existence ofthe classic and basic Common Prayer, with its call to the ordered godly life? One person wrote a long piece, seeking to be humorous, Why are so-called orthodox bishops particularly resistant to using "thee" and "thou" in a crude way in order to seek to the free use of the classic Common Prayer? Why do they not en­ show how stupid he believes it is for modem people to use an courage its use to test the market? 3 Would someone who knows the answer please provide it? WHY continued on page 14

The Prayer Book Society of the Episcopal Church MANDATE: January/February 1998 13 WHY continued from page 13 quently is that all of the books up to and including the 1928 BCP had more in common than our 1979 book. I've also found ancient English text. Here are extracts from it: out that the vast majority of Anglicans worldwide use some version ofthe 1662 English book. / canst not for others speaketh, but as for me, the answer is simple. No longer speaketh I that way and I desireth not so to Wouldn 'ta tactic be to claim solidarity with other Anglicans world­ do nor desireth I to require others thusly to speak. Hast thou wide on liturgy like we have on human sexuality? Oh, but we not taken notice to the manner in which this nation, of a multi­ believe the train has already left the station here in the US... plicity of cultures, speakest? Whist ye not that God is not a 16th Century A.D. Englishman? A traditional priest working in the Old South made the point Hast thou ever considered the possibility that some of us can that the issue involves much more than the updating of "...relate clearly and unambiguously to the traditional roots W' language: and practice of the Anglican Way..." with the 1979 BCP? Hath it ever occurred to thee that thou art wrong in this and many / remain unconvinced that the dialect of English used in the tra­ other of thine accusations? ditional Prayer Book is the "problem." My Southern Baptist neighbors cheerfully read the King James Version of the Bible, If it ain't broke, don't fix it. For me the 1979 BCP ain't broke and do so with pleasure, even though the syntax and vocabulary and even if it were broken, the fix would absolutely not be the found there are rather more difficult than Cranmer's. 1928 BCP. Neither do I think that there is some more "modem" dialect of Why, oh why, oh why insisteth thee that the 1979 BCP is a English that will provide all comers with instant comprehen­ "... book of alternative services..." when it is and has been the "Book sion. I have taught freshman college writing and introductory of Common Prayer?" Is not that a bit "revisionist?" literature off and on for twenty-five years, and I have found Hads 't thou not long ago worneth me to an absolute frazzle that my students have just as much trouble reading the edito­ with thy constant haranguing and thy constant accusations of her­ rial page in their newspapers or the short declarative sentences esy I woulds't yet even now be in favor of permitting the use ofthe of Hemingway with understanding as they do when they en­ 1928 Alternative Service Book by those who favoreth worshipping counter the classics of the Western canon. To those who have in other tongues. Nevertheless thou hast beaten me down as thou not been taught to read and to think, the dialect used in any hast accuseth me and others who shareth disdain for the archaic piece of writing, including the 1979 book, is neither a great worship language and who tireth, along with me, of thy cruel and help nor a great hindrance. heartless and unthinking and uncaring attacks on the veracity,the orthodoxy and the bona fides of any and all those whomsoever If students become interested in the subject matter, and it is disagreeth with thee. I hasteneth to add that thou'rt not satisfied opened to them intelligently, they will tackle almost anything with permission for use but thou insisteth on reinstating the 1928 and generally succeed. Some of my students in Alabama used BCP as "THE Book of Common Prayer," and the 1979 BCP as an to bring dates to our classes on literature as dense as the Iliad "Alternative Service Book" in which event, methinks, thou wouldst and Hamlet. One mom brought her son to an ethics class on then mount a campaign to prohibit or limit the use of the "1979 Aristotle, because she was trying to get him interested in going ASB" because "...so-called orthodox..." people were using it. to college. Dr. Toon, methinks the horse is dead. Stop beating it! The real issue, then, isn't the language ofthe traditional Prayer Book vs. the language of the 1979 book, nor is it a conflict between the 1928 BCP and the 1979 hook. The real issue is Another person, who has only been an Episcopalian for two content, and the effort to change the substance of the faith of decades and has no memory of the use of the classic Book the Church by replacing the traditional Prayer Book and its 4 of Common Prayer, offered this explanation of why there is contents with a different book and different contents. resistance to its use: I suppose from some of the comments that I've read here in In response to Dr. Toon's primary "why " question concerning cyberspace that some of us really are unfamiliar with the theo­ the lack of commitment to the 1928 BCP, my sense is that most logical debates prior to and following the imposition of the Episcopalians (conservative or otherwise) perceive arguments 1979 hook, and that some of us have been blissfully spared any for the 1928 BCP as a train that has already left the station. knowledge ofthe bullying and coercion used against those who Conservatives are not willing to fight for it because other is­ simply wished to remain in the Episcopal Church and to use sues are seen as more pressing. The "middle " (whatever that her traditional liturgy. Parishes have been closed, property con­ is) and the left associate 1928 BCP with "splinter groups" (a fiscated, and ministers deposed for their continued use of 1928. term 1 strongly dislike). I think the response is political and not Much of the 1980s was given over to an outright witchhunt theological. directed against traditionalists. I also have to state that I came into the Episcopal Church in The irony is that the Prayer Book Society, and those associ­ 1989. Part of that conversion involved spending time with the ated with it who continue to ask only for a principled debate of 1979 book, praying with it, and studying it. It was (and still is) the theological issues and who continue to search for some the standard 1 am used to. I think that is part of the problem, principled ground of fellowship with those who use the 1979 too. I've never been in a parish that used Rite I well or consis­ book, should be accused of "hate mongering" and "nagging." tently, let alone the 1928 book. It's alien to me. Despite real injuries received, even if many are now forgotten, It was only after 1 had been in the church for a few years that I these people have loyally refused to give up on their fellow actually picked up the 1928 book and examined it. It is very different from the 1979 book. (!) What I have found out subse­ WHY continued on page 15

14 MANDATE: January/February 1998 The Prayer Book Society of the Episcopal Church any ask, "What happened to Mom- ing Prayer?" So a couple of years Mago the Toronto branch of the THE Prayer Book Society of Canada commis­ sioned a study. It is now available,entitled "MORNING What Happened to Morning Prayer? The Service of the Word as a Principal Sunday Liturgy. It is co-authored by Dr. Alan Hayes PRAYER of Wycliffe College, Toronto, and by Dr. John Webster of Oxford University, En­ PROJECT" gland, and has been published by Wycliffe College, Toronto. called the Judas hymn, since so many The launch of the Morning Prayer Project. Left to It is not the authors' intent to advocate of the worshippers slipped out of the right: Tim and Margaret Pellew, who underwrote a return to infrequent Communion, as was church while it was being sung! In the the entire effort; Diana Verseghy, the President the practice of earlier generations. Rather, 1880's, a trend began towards shorten­ of the PBSC Toronto Branch; Drs. John Webster their aim is to challenge the uncritical adop­ ing Anglican services; typically the ser­ and Alan Hayes, the two authors; Dr. Michael tion of services of the Eucharist as the nor­ vice three Sundays a month was now Pountney, the Principal of Wycliffe College; and mative form of Sunday worship to the ex­ simply Moming Prayer (but enlarged to Charles Fenton, Past President of the PBSC clusion of all others. In the first part. Dr. include sermon and offertory), and on Toronto Branch and leader of the project. Hayes considers how this state of affairs the fourth Sunday it was Holy Commun­ came about, and re-visits the original ratio­ ion. In many churches, if there was a fifth a step back to evaluate it. The Liturgical nale for a weekly parish communion. In the Sunday, the litany would be read. Anglo- Movement in the form that the twentieth second part, Dr. Webster offers a theologi­ Catholic parishes, however, followed a dif­ century has known it is, by various accounts, cal argument for a service of the Word as a ferent pattem; typically they celebrated the either in its final phases or in the process of principal act of Sunday worship, comple­ sung eucharist at an 11:00 Sunday service, significant evolution, and some of its earlier mentary to but not in competition with the but few if any communicants came forward. achievements are beginning to look less like regular celebration of the Eucharist. Those few who did want to receive commun­ innovations and more like relics of an ear­ Following is an excerpt from the au­ ion came to an early-morning low mass. lier era. Possibly the idea that Sunday par­ thors' introduction to the book: Evangelicals were a little different too; they ish communion is an unalterable fixture is "In most congregations of the Anglican generally favoured Sunday evening services. one which corresponded well with a some­ Church of Canada today, the principal wor­ "From about 1950 to 1980 most Angli­ what earlier scholarship, culture and liturgi­ ship of the week is the Sunday morning par­ can churches changed their major Sunday cal vision, but is not well suited to the ish communion ... Because this pattem is so worship from a service of the word to par­ twenty-first century." + widespread, and because a diminishing num­ ish communion — or, in the case ofAnglo- ber of Anglicans remember anything else, it Catholic parishes, from a late-morning mass [Copies of the booklet can be ordered often feels like an age-old tradition. without communicants to a mid-morning from the PBSC Toronto branch by parish communion. This transformation of writing to the branch president, Dr. "But weekly parish communion was Diana Verseghy, at 16 Capilano Court, almost unknown until the 1930's, and re­ the worship patterns and devotional habits Concord, Ontario, L4K 1L2, Canada (e- mained a minority observance until the of a generation was an early fruit of what is mail [email protected]). The 1960's or 1970's. Before the 1880's the usual called the Liturgical Movement, an ecumeni­ cost is $2.00 per copy (Canadian: Sunday service for most Anglicans was cal and international network of organiza­ roughly $1-50 U.S.), plus postage. Moming Prayer, litany and antecommunion, tions and religious leaders which promoted Discounts are available for bulk orders. ending with gospel, sermon and concluding changes in parish worship with a view to prayers. Perhaps once a month Holy Com­ Christian renewal. The American Prayer Book Society munion was added, but attendance was typi­ "...It is timely, for those of us in the gen­ commends this booklet and urges its cally light. The congregational hymn be­ eration which has inherited parish commun­ supporters to obtain a copy for tween antecommunion and communion was ion as normative Anglican practice, to take themselves and their clergy.]

WHY continued from page 14 Episcopalians or simply to anathema­ A young priest who has recently gone words meant in the 28/Rite than it did tize an institution that has done them to his first parish sent into cyberspace to try to correct something like the harm. 6thi s message, which represents a small, Creed in Rite 11.... which does not match So, I really don't think that "language " but growing consensus amongst the Greek or Latin forms ofthe Nicene is the contentious issue, but the system younger (X generation) Episcopalians. Creed. Yes, finding out what those of liturgical and spiritual apartheid that / became an Episcopalian in a Rite II things meant took a little time, but Theo­ has grown up in the Episcopal Church. (Integrity) parish in Philadelphia and logical Correctness is a virtue. There is Those who have not suffered from it yet mocked the few Rite I Masses I ever at­ no virtue in making something acces­ may wonder what all the fuss is about, tended (in Lent at a neighboring par­ sible to the unchurched, but not teach­ but so then did the average Boer in ish). It was only after I found a 1928 ing them the fulness of the faith by what South Africa, who couldn't see what BCP in the closet did I start to compare is being prayed. I have no beef against harm their apartheid was causing and the two and found that the 1928 was modem language....if it is done theo­ couldn 't figure out why that Mandela more theologically precise. It took me logically well. '#' fellow kept bothering everybody. less time to find out what those strange

The Prayer Book Society of the Episcopal Church MANDATE: January/February 1998 15 THE INVESTITURE OF FRANK GRISWOLD AS THE TWENTY-FIFTH PRESIDING BISHOP

t 11 a.m. on January 10, 1998, Frank Griswold, together new liberal doctrine and logically it allows anyone who is baptized with a full assembly, celebrated the beginnings of his new to be ordained as an aspect of her/his baptism — women, active Aministry within the Episcopal Church at the National Ca­ homosexual persons, divorced and remarried persons etc. Anyone thedral. For Frank and his advisors, it was a celebration not of the who is baptized and is approved by the community of faith can be glorious holy and undivided Trinity or of the exalted Lord Jesus ordained priest! Gone are the rales of yesterday. Christ, King, Priest and Prophet, but of what they call baptismal ministry, first of Frank's then of everybody's. Frank's sermon continued the theme of his statements at the General Convention. God is found through and in all of us and "In the liturgy we celebrate baptismal ministry — the ministry thus truth is dispersed in and through many souls. In conversation we all share through our baptismal 'ordination'; the beginning of and in listening to one another we have the best way to discover the ministry of Frank Griswold as Presiding Bishop ofthe Episco­ truth and find God. (In other words a mixture of pantheism and pal Church, the current manifestation of his own baptismal minis­ relativism.) Christ, and the "risen life of Christ", is the symbol try; and this new season of ministry in the life of our Church. " used to refer (a) to the experience of this truth gained through con­ (Service leaflet) versation and (b) to the feelings caused by mutual celebration in the eucharist. Thus the moment Frank entered the cathedral to a great fan­ fare it was his service. He received gifts from a variety of ecu­ One seasoned commentator wrote: "Griswold's approach has menical sources, he preached the sermon and he led the liturgy and been called 'Zen Benedictine,' and his sermon is proof that he has was the chief celebrant. There was no confession of sins and no attained to the 'no-mind' state. There is more of Zen in his string absolution; there were no petitionary prayers for the future minis­ of koans, however, than of Benedict. Benedict would have given try of Frank. It was a CELEBRATION and to think of sin or him a cheerful kick in the.... and put him to scrabbing latrines for engage in petition was deemed out of place. five years. Ora et labora."

Before the Rite 2 eucharist (prayer D), there was the renewal Though an excessively long investiture, it was a very happy ofthe "baptismal covenant" followed by asperges everywhere. The occasion with the vast majority present obviously glad to be there. notion that we make a contract with God and that this includes Frank behaved perfectly and charmingly. It was a great success for working for liberation has been central to the liberal agenda of the new episcopal religion. However, a small minority was sad and Bishop Browning. It is now central for Frank and his team, but it tearful for they saw in it the total triumph of the new episcopal comes with an anglo-catholic flavor and ceremonialism (incense religion, which celebrates God[dess] via self-esteem and works was also used in the service). Browning worked via niceness but for its realization in the "community of faith." These persons did Griswold works via religion. not receive the sacramental bread and wine and they went away with heavy hearts. The claim that all are ordained in baptism to the ministry of peace and justice stated within the [1979] baptismal covenant, and PS. Notably absent were official representatives from any of the that ordination to the priesthood is merely an extension of this, is a Churches in Africa and Asia bringing greetings to the new PB! +

The Society for the Preservation of the Book of Common Prayer NON-PROFIT. ORG. (The Prayer Book Society of the Episcopal Church) U.S. POSTAGE P.O. Box 35220 PAID Philadelphia, PA 19128-0220 LOUISVILLE. KY Permit No. 879