Th ee Bi-MBi-Monthlyonthly MagMagazineazine ofof thethe PrPrayerayer BBookook SSocietyociety MVolume 27, Number ANDATJanuary / FebruaryE 2004
IN THIS ISSUE
Where can I fi nd a church that uses the 928 BCP? Page 2
Th e Festival on February 2 Page 3
Th e Name of Anglican Page 5
Th e Anglican Communion, what is it? Page 6
Th e National Church Principle Page 7
On Anglican Unity in the USA Page 8
Anglicans meet in Orlando Page 9
Irreparable Damage to ECUSA? Page
Experience as a theological source Page 3 On February 2, the Church celebrates the Woe and Woe Page 4 UNIQUE MEETING — HYPAPANTE.
Epiphany 5 & Propers Page 5 On the fortieth day from his Nativity, Jesus, the Christ,
Obtaining a Prayer Book is presented in the Temple before his Father and to Page 6 fulfi l the Law of Moses. On the cover: Raphael, Th e Presentation We call the Festival by various names — Hypapante, in the Temple. Candlemas, the Presentation & the Purifi cation. Where can I fi nd a e list parishes using the Concerned Churchmen. Th is directory 928 BCP by state or area, does not tell what prayer book is used. church that their ecclesiastical jurisdic- You may order from the editor, Mrs. Jane uses the Wtion (Episcopal Church or “Continuing Nones, 4800 Dupont Avenue South, Min- Church”), and all of their services, if from neapolis, MN 55409, telephone: (62)824 928 Prayer the 928, or the ones that use the 928 3933. Book? BCP. Th e Reformed Episcopal Church Please let us know of other parishes uses a Prayer Book which includes both that use the 928 BCP. We are glad to the 662 (Church of England) and much know of them, and also that folks are from the 928. reading Mandate. Since we can only list An excellent reference is the Directory each parish once, it might be a good idea of Traditional Anglican and Episcopal to keep the issues of Mandate that have Parishes, published by the Fellowship of this column to use for future reference. Oklahoma Oklahoma City Th e Rt. Rev. Frederick G. Morrison, Rector Church of the Holy Cross Th e Rev. James G. Dwen, Jr., Deacon (Anglican Province of Christ the King) Assistant 0509 North Council Road Th e Rev. John Sauter, Deacon Assistant Please remember to Oklahoma City, OK 7362 405 722 3440 St. Augustine of Canterbury (Indepen- be generous to the Sunday 8:00 am Holy Communion dent) 0:00 am Holy Communion 3333 East 4st Street (Freeman Harris Prayer Book Th e Rev. George E. Miley, Rector Chapel) Tulsa, OK Society in your Good Shepherd Mailing Address: P.O. Box 700443 (Independent) Tulsa, OK 7470-0443 Christian giving 382 North Scott 98 743 487 (Edmond Seventh Day Adventist Sunday 9:30 am Morning Prayer and also to mention Church) 0:00 am Holy Communion Edmond, OK Th e Rt. Rev. Lee Poteet, Priest-in-Charge it in your will. Mailing Address: P.O. Box 32 Th e Rev. Glen Lightfoot, Priest Assistant Edmond, OK 73083 405 340 2425 St. Michael’s Church (Reformed Episcopal Sunday 0:00 am Holy Communion Church) Th e Rev. J. Michael Robertson, Rector 8837 South Garnett Road Broken Arrow, OK 7402 Tulsa Area 98 252 2 Sunday 8:00 am Holy Communion Please write the Rev. Fr. David C. All Saints Pro-Cathedral (Anglican Prov- 0:00 am Holy Communion Kennedy, SSC, at 325 Cardinal Lane, ince of Christ the King) 6:00 pm Evening Prayer Lantana, FL 33462-4205 if you know 4040 East 9st Street Th e Rev. Jack K. Bradberry, Jr., Rector of parishes that use the 928 BCP. Tulsa, OK 7437-329 Th e Rev. Robert Ahrens, Associate Needless to say it will take a long time 98 298 404 Th e Rev. Joshua Grote, Deacon to list them all! Praise God for that!!! Sunday 0:00 am Holy Communion Th e Rev. Robert Bearer, Deacon
THE MANDATE January / February 2004 Volume 27 , Number Editor: Th e Rev’d Dr.. Peter Toon • Design/Layout: Boldface Graphics Th e Members of the Board of Directors of the Prayer Book Society:T he Rev’d Wayland Coe (Texas); Th e Rev’d Joseph S. Falzone (Pennsylvania); Mr. Michael W. Freeland (Pennsylvania); Dr.. Herb Guerry (Georgia); Th e Rev’d David C Kennedy SSC (Florida); Th e Rev’d Bill Martin (California); Th e Rev’d Jonathan Ostman III, SSC (Rhode Island); Mrs Marilyn Ruzicka (New York); Mrs Miriam K. Stauff (Wisconsin); Th e Rev’d Dr.. Peter Toon (England); Mr. Luther Dan Wallis (California); & Mr. W. Denman Zirkle (Florida). MANDATE is published six times a year by the Prayer Book Society, a non-profi t organization serving the Church. All gifts to the P.B.S. are tax deductible. Recipients of Mandate are encouraged to send a minimum gift of $28.00. Editorial and all other correspondence: P.O. Box 35220, Philadelphia, PA 928. Phone -800-PBS-928. Postmaster: Please send address changes to the above address. ANDATANDAT world-wide web address is http://www.episcopalian.org/pbs928 M PagePage 2 E Hypapante . Candlemas Th e Presentation of Christ in the Temple commonly called Th e Purifi cation of the Blessed Virgin Mary February 2. lmighty and everliving God, we humbly beseech thy Majesty, that, as thy only-begotten Son was this day presented in the temple in the substance of our Afl esh, so we may be presented unto thee with pure and clean hearts, by the same thy Son, Jesus Christ our Lord. Amen.
For the Epistle: Malachi 3.-5 ing to see the Messiah of his people. On seeing Th e Gospel: St Luke 2:22-40. Jesus, he knew that he was looking at the Messiah esus was presented in the Jerusalem Temple at and so taking him in his arms, he praised God and the age of forty days, according to the require- uttered the prayer we now call “Nunc dimittis.” ment of the Law of Moses for a fi rst-born male Th en Simeon turned to bless Mary and Joseph and Jchild. Th ere he was prophesied concerning greeted by both Simeon the messianic vocation and Anna and thus and work of Jesus. Th is there was a meeting small group was then of the fi ve – these two, joined by Anna, a godly Mary, Joseph & Jesus. widow, who also was From the fourth waiting for the advent century, this event has of the Messiah. After been commemorated she had seen Jesus and in the Church by a fes- also recognised him tival which was fi rst as the Messiah, she simply called in Greek, thanked God and spoke Hypapante (the Meet- of the him as the Mes- ing). Later in the Latin siah to many people. West it has been called Th e Epistle read- “Th e Purifi cation of the ing from the prophecy Blessed Virgin Mary” of Malachi speaks of and “Th e Presentation the Messiah coming to of Christ in the Temple.” the Temple of the Lord Th e word, “Candlemas” to purge and to save. is a northern European “Th e Lord whom you name for the festival [Simeon & Anna] seek because there had long shall suddenly come to been a procession with his temple…” lighted candles at the Th e reason why mass on this day. there has been a pro- Th e Gospel reading fuse use of candles in describes the bring- the keeping of this fes- ing of Jesus by Mary and Joseph to the Temple tival over the centuries is simple. It is to proclaim and their off ering of a sacrifi ce as required by the by visible sign the words uttered by Simeon con- Law (Leviticus 2:8; Luke 2:24) after the birth of cerning Jesus, “ a Light to lighten the Gentiles and a fi rst-born son (Exodus 3:2,5) . It continues by the glory of thy people Israel.” presenting Simeon, a devout Jew, who was wait- Th e Collect in Th e Book of Common Prayer ANDAT M Page 3 E (662 & 928) is ancient and comes from the Latin of his Church. through the history of the Western Church into Th e ending of the Collect, by the same thy Son English for the English Prayer Book of the 6th cen- Jesus Christ our Lord, is the only use of “by” in the tury. True to the original intention of the Feast, Collects of the editions of the Prayer Book from the whole emphasis in this prayer is upon Jesus, 549 to 662 in this way. Usually it is “through Jesus who was the center of attention in the Temple on Christ.” Perhaps it was directed against any his fortieth day. It is the commemoration of the idea of addressing intercession to the Blessed fi rst appearance of the Lord of the temple in the Virgin Mary by making it absolutely clear that temple, that temple which he came to love, from Jesus is the sole and only Mediator between where in his boyhood he found it so diffi cult to God and man. tear himself away, and the very temple that he One fi nal comment. As the festival occurs honoured so highly as to cleanse twice during in Epiphany, the season wherein the empha- his ministry (John 2:3-8 & Matthew 2:2-3). sis is upon the manifestation of Christ to the Of course, Mary, his mother, is there in the Gentiles, at his Baptism, and in other ways, it background, for after all she had given birth to fi ts into this theme, being his earliest manifes- the Messiah and, as a faithful Jewess, she had tation inside the house of his heavenly Father. to off er sacrifi ce for her own ritual purifi cation And now let us turn from prose to poetry. after giving birth to her fi rst-born son. Th is is why in the West the feast has . been also named for her. Hail to the Lord who comes, Let us now turn to the actual content of the Comes to his temple gate! Collect. Not with his Angel host, Almighty and everliving God, we humbly Not in his kingly state; beseech thy Majesty. God the Father is both No shouts proclaim him nigh, all-powerful and all-alive. He is not merely No crowds his coming wait; everlasting but everliving. And he is “Majesty,” a most appropriate word here as what is being 2 remembered actually happened in the temple But borne upon the throne of Jerusalem, the LORD’s earthly palace in the Of Mary’s gentle breast, time of the old covenant. He is the “great King Watched by her duteous love, over all the earth” (Psalm 47:2). Did not Isaiah In her fond arms at rest; see “the Lord sitting upon a throne, high and Th us to his Father’s house lifted up” with the train of his robe fi lling the He comes, the heavenly Guest. whole temple (Isaiah 6: )? Th at, as thy only-begotten Son was this day 3 presented in the temple in substance of our Th ere Joseph at her side fl esh. As Jesus is the Incarnate Son of God, In reverent wonder stands; One Person made known in two natures, And, fi lled with holy joy, divine and human, he is both of one Old Simeon in his hands substance with the Father and also Takes up the promised Child, of one substance with us. He shares Th e glory of all lands. our human nature, our humanity, our fl esh and blood. As the infant of 40 days he 4 appeared in the temple as boy, as human, as fl esh, Hail to the great First-born but Simeon and Anna were given eyes to see also Whose ransom-price they pay! that he was/is the Son of God who has taken to Th e Son before all worlds, himself our human fl esh. Th e Child of man today, So we may be presented unto thee with pure Th at he might ransom us and clean hearts. We fervently ask the Father for Who still in bondage lay. the sake of his Son and by his Holy Spirit to assist us in our self-examination and penitence that we 5 may know his forgiveness and cleansing, and thus O Light of all the earth, approach him with purifi ed hearts. Th y children wait for thee! Perhaps here we can think of infant baptism Come to thy temples here, followed later by confi rmation and whole-hearted Th at we, from sin set free, commitment to the Lord and his work. In such Before thy Father’s face baptism we are presented by sponsors/godparents May all presented be! and then later we take unto ourselves the promises they made for us and we receive the strengthening J. Ellerton, 826-893 ANDAT of the Lord in order to be full and active members M Page 4 E Refl ections from the Editor’s Desk An Anglican: Who is one & what makes one? Th e Rev’d Dr. Peter Toon M.A., M.Th ., D.Phil (Oxon) then of course the situation on the ground in that erhaps we should be clear as to who is an country where the apostasy is exhibited becomes Anglican before we speak too much about complicated. And this is essentially what is the case Anglican unity within the USA or anywhere in the USA in 2004, where the situation is most Pelse. complicated and has been getting more so since If we begin from the reality of churches in the the 970s – that is, since the imposition of women’s USA, the commonly-accepted approach is to say ordination, of the prayer book of 976/79 and major that anyone who belongs to a congregation, out- innovations and changes in worship, doctrine and side whose building is the name “Anglican” or discipline within the Episcopal Church of the USA. “Episcopalian”, and whose services are in the his- It is also the case that, outside the offi cial National torical Anglican mould – that is based upon the Province, the ECUSA, there is an ever growing Book of Common Prayer or a Prayer Book related number of congregations and groups claiming to it – is an Anglican (or Episcopalian). the name of Anglican, and, as time goes by, each Others would add to this defi nition by litur- of these creates its own organisational, denomina- gical use some kind of doctrinal tional structures, and the existence statement such as accepting the of these make it more diffi cult for it Chicago-Lambeth Quadrilateral to see itself as “Anglicans in exile”. or Th e Th irty-Nine Articles or the Rather, they tend to see themselves Dogma of the Ecumenical Coun- as valid “Anglican” denominations. cils, together with some relation of And right now there are a lot of the congregation to a bishop who these in the USA. has authority over the congrega- But what about a credible Angli- tion. can presence and witness in the BUT if we begin outside of the USA? USA with the Church of England, It would seem that the only way from which emerged what we now to create and preserve a credible & call the Anglican Communion of Christian Anglican presence and Churches, and ask in this context witness in the USA is (a) for ECUSA [i.e., of the thirty-eight Provinces to be thoroughly reformed and (National Churches or Churches of a region)] what renewed so that “Anglicans in exile” can return and is an Anglican we get a diff erent answer. recognize the true Anglican Way there; or (b) for Here, an Anglican is a member in good standing all the “Anglicans in exile” & “potential Anglicans” of a parish which is in a diocese that is in a prov- to be united together with “the remnant” from ince, which itself is in the Anglican Communion of ECUSA into a new comprehensive body that can Churches. And we are told that there are about 75 painfully emerge and be recognized by the world- millions worldwide in the 38 provinces. wide Anglican Family as the new and replacement Working from this standpoint, we could then National Province of America. If this were to occur proceed to call those who are in “Anglican” con- then ECUSA would be left to drift alone into the gregations in America or elsewhere outside this radically liberal end of the supermarket of religion world-wide Family by a name such as “Anglican in in the USA. exile” or “potential Anglican.” However the name Th e alternative to either (a) or (b) seems to be of “Extra-Mural Anglican” seems to be the best for the persistence of a variety of groups, large and it is a name that is respectful, but yet at the same small, who in some way or another have “Anglican” time it indicates that this person and his congrega- characteristics but in all other ways are simply tion are not in the offi cial Anglican Family as such, modern American denominations. Of these some even though their liturgical life and doctrine is may have associations with Anglican Churches Anglican in style. abroad. But there is a problem! So what is an Anglican? It depends whether you Where a National Province/Church that belongs defi ne from the basis of the American denomina- to the Anglican Communion is judged by the rest tional scene or whether you begin from the exis- to have departed from, or to be departing from, the tence of the Church of England and the Anglican Common Faith and Order of the Anglican Way, Communion of Churches. ANDAT M Page 5 E Twelve Propositions Th e Anglican Communion of Churches, 2004 n order to help anyone gain clarity as to the declare a Church to be out of the Communion, Nature of what is called Th e Anglican Commu- but they certainly have the duty encourage nion of Churches, I off er the following Propo- unity, to off er advice on doctrinal, liturgical, Isitions, as the basis for refl ection/discussion. ethical, disciplinary and polity matters and to . Th e original Church is the Ecclesia Angli- apply when needed moral suasion and exhor- cana (so named in the Magna Carta), known tation, as well as to pray fervently for the erring in English as Th e Church of England (which or weak brethren. remains the National & Established Church of 8. Th e Archbishop of Canterbury is not a Patri- England). Th is has the Th reefold Ministry of arch as is the Bishop of Constantinople and Bishop, Priest and Deacon, and its Formular- he is certainly not a Pope as is the Bishop of ies – the Book of Common Prayer, Th e Ordi- Rome. He is the fi rst amongst equals amongst nal & Th e Articles of Religion. the Bishops of the Anglican Churches and for 2. Each of the other 37 Churches/Provinces of the all kinds of pragmatic reasons he is regarded Anglican Family originated either directly or as “the leader” and “the spokesman” for the indirectly from the Church of England, during whole Anglican Communion. Yet he has no the period from the 7th to the 2st centuries. legal authority in any other Province than 3. Th e name “Anglican” originally referred to the that of England (plus any legal dependencies ethnic make-up of the Church of England, the going back to colonial days – e.g. Bermuda). people known as Angles; now it has no racial However, he has a moral authority and is given connotations but refers to a commitment to respect throughout the member provinces. a specifi c form of doctrine, liturgy, morality, 9. In terms of organisation, polity and disci- church-polity and discipline related to the pline, the Anglican Communion of Churches Formularies. is much nearer to the long-term, historic fel- 4. Each member of this “Communion” is a lowship of [national & regional] Orthodox Church/Province within a Nation or within a Churches than it is to the Church of Rome; specifi c geographical region and is self-govern- and it may reasonably claim to be following ing and autonomous, proclaiming the Gospel the general polity of the Early Church of the within the local culture and language(s) as it fi rst four centuries, of which the Orthodox seems best. system is a modern, developed expression. 5. Th e actual divine gift of “Communion”, (Gk 0. It is the duty of each National Church/Prov- Koinonia, Lt, Communio) does not actually ince to reform, renew and keep in good spiri- exist until each Church specifi cally, volun- tual health its own Household, but it may, as tarily and prayerfully chooses to be in fellow- occasion requires, ask for the help of sister ship with another/others. Th e “communion” Provinces, which ought to come alongside to shared by the Anglican churches is a spiritual help. and sacramental fellowship, rather than an . Outside the Anglican Communion of national institutional connection defi ned by some body Churches and geographic Provinces there are of internal institutional law. what may be called “Extra-Mural Anglicans” 6. Since each Church/Province is self-governing, who exist as small jurisdictions, denomina- no other single Church or Province and no tions and groupings. Th eir presence and group of Churches or Provinces may interfere identity ought to be taken seriously and ways by direct intervention in its internal govern- found as soon as possible to incorporate them ment and discipline. What it may do is to off er into the international Family. brotherly advice and if necessary declare that 2. When a national Church or Province deliber- “communion” no longer exists until certain ately forsakes its historic, classic and biblical remedial actions are taken. Further, any Prov- heritage as Anglican, and when that Church ince may invite help and even intervention by has refused to listen to the godly advice and another or others. moral suasion of other Churches as well as of 7. What have recently been called “Instruments the Instruments of Unity, then the way is open of Unity” (the See of Canterbury, the Lambeth for there to be the formation of a new Province Conference, the Anglican Consultative Coun- in that country or geographic region by local, cil and the Primates’ Meeting) possess nei- displaced & dispossessed Anglicans, who ther authority to intervene within any of the desire to belong to the world-wide family. ANDAT member Churches/Provinces nor the right to –Th e Editor M Page 6 E Th e National Church Principle of the Anglican Way o reasonable person will deny that the sion, but it also may give the impression that Anglican Communion is experiencing national churches ought not to act until given a crisis of authority. Th e immediate irri- permission to do so by some non-existent cen- Ntants are the American approval of a divorced tral authority, if they wish to remain in good man, sexually active outside the bonds of Holy standing as Anglicans. Matrimony and living with a same-sex compan- In much the same way, recent appeals from ion, to be a bishop of Christ’s Church, along with within the United States and Canada for the bish- the decision of the Canadian diocese of New West- ops of the other Anglican national churches to minster to proceed with the blessing of same-sex intervene and to reclaim the two troubled churches relationships as holy before God. And while the on behalf of the American faithful, however under- international outrage over these departures from standable, are really beside the point. Th e various Scriptural faith and order is more than justifi ed, American Anglicans in distress should and must it is worth pointing out that these moral catastro- ask for the aid and succor of their Anglican breth- phes are mere symptoms and not the disease itself ren around the world, but they ought not to ask that is troubling the Anglican Communion. Th e those brethren to do the reforming work that the breakdown of authority among the churches of Americans themselves must bear the responsibil- the Anglican Communion is the real emergency. ity before God of accomplishing. Each national Furthermore, given the historic content and nature church must answer to God for its own ortho- of Anglican ecclesiastical polity, it might be better doxy, its own morality, its own charity, its own still to diagnose the current Anglican disease as a correction of error, and, if necessary, its own breakdown in responsibility. discipline of separation from the unfaithful or Please note that the words “among the churches the unruly. of the Anglican Communion” are very carefully Why are these things so? Th e beginning prop- chosen. Th ere cannot be, in historic Anglican osition of the reformed catholic polity of the polity, a crisis or emergency “within the Anglican Anglican churches is that the Church of Jesus Communion.” Th e “communion” shared by the Christ in each nation has an identity, a voca- Anglican churches is a spiritual and sacramental tion, and an integrity of its own. While none of fellowship, rather than an institutional connec- these national churches is the whole Church in and tion defi ned by some body of internal institu- of itself, the sum of them, along with the saints in tional law. Th e Anglican Communion belongs to light, is the Church confessed in the ecumenical the churches. Th e churches do not belong to the creeds. Moreover, this proposition is founded on Anglican Communion. an understanding of the Scripture in which the Th ere is, on purpose, among the churches of the Great Commission to teach all nations was not Anglican Way, no centralized, coercive, institu- and cannot be twisted into an invitation to estab- tional authority. Th ere is no offi cer or group of offi - lish a centralized coercive institution to rule all the cers within the Communion that has any earthly, churches of the earth. bureaucratic authority to command the innovating Additionally, the Anglican reformers believed Americans and Canadians to cease and desist, nor that the grace of apostolic authority had been from the viewpoint of those who believe in tradi- bestowed equally upon all of the Apostles and tional Anglican polity should there be. Th ere is, upon all of the churches derived from their min- of course, moral and spiritual authority in plenty istry. Such an equality did not forbid love, respect, to correct such errors, but only among those or cooperation, but it did rule out subservience, so churches that will take responsibility for their own that the Reformers of the 6th century judged that it participation in the Anglican Communion and for was the duty of the Church of England, as a coher- their relations with other national churches. ent national church and in the same case as those Assuming the very best of intentions behind other Christian churches of the West before the the Commission announced by the Archbishop of rise of the papacy, to reform herself, with or with- Canterbury in October 2003 to investigate the var- out the agreement of the Bishop of Rome. ious churches’ deviations from Scriptural norms, I Th e national churches of the United States cannot help but suggest that it is probably not the and of Canada have the same authority and obli- best possible way to proceed. Th e establishment gation to reform themselves now as the Church of a Commission not only may encourage the of England had at the time of the Reformation. various national churches to lay off their own On this basis, the Anglican churches in the United responsibilities before God onto the Commis- States reorganized themselves after their War of ANDAT Continued on page 4 M Page 7 E Towards Anglican Unity artA of U.S. the “Creed” Progress of the Anglican Report, Way true Prayer January Book and the 979 2004book as “A Book of within the one, catholic, apostolic Church Alternative Services.” of God the Father is the belief that there is 2. Th ere is the Federation recently brought into Pto be one province in one geographical area and being by the Congress organised by Episcopalians that exceptions to this are to be rare and for unique United (now called Anglicans United) in Orlando reasons. on December -3, 2003. Here the Reformed Epis- In the USA there is the ECUSA (divided within copal Church, the Anglican Province of America, itself) and there are the Extra-Mural Anglicans, the Charismatic Episcopal Church, the Anglican who are divided not only in doctrine and church- Mission in America and various other groups, manship but also into over thirty diff erent jurisdic- together with some parishes and organisations tions or denominations. Th ey include the Reformed within the present ECUSA (e.g., FinFNA) have Episcopal Church from a nineteenth century seces- begun a process of federation without legal union sion and then a variety of groups who have seceded based upon a fl exible doctrinal agreement that since the 960s and primarily since 977. emphasizes doing mission and church planting in Th e conservative minority within the ECUSA common or by mutual agreement (see further page and many of those who are Extra-Mural Anglicans 9 below). generally pay lip service to the idea of forming a 3. Th en there are those who claim to be the real new Anglican Household in the USA, one that is Continuing Anglican Church from 977 and are orthodox, biblical, and which will replace the pres- found in three basic groups (and in breakaways ent, apostate ECUSA as the American Province of from them) – the Province of Christ the King, the Anglican Communion. (Th e ECUSA being left the Anglican Church of America and the Angli- to be a radical Unitarian church with a liturgy of can Catholic Church. While there are attempts inclusiveness.) to increase cooperation and fellowship between Th e crisis and shock caused by the acceptance themselves, there is little obvious movement here by the ECUSA of an openly “gay” bishop in August as yet towards other Extra-Mural Anglicans. Th ey 2003 has caused much new thinking and action by will take a lot of convincing that they ought to join those who want to see a truly orthodox Anglican with others in creating a new, united Anglican presence in North America. Th us there is a great Household for the USA for they believe that they readiness by the minority, the would-be orthodox, have already done so with the St Louis Statement of the ECUSA to seek not only help from abroad of 977; but, it is to be hoped that there will be in but also to talk seriously with Extra-Mural Angli- these ranks an obvious openness to fellow Angli- cans in the USA. And, on the other side, there is a cans of diff erent churchmanship and perspective. greater readiness by some Extra-Mural Anglicans For there to be one Household of the Anglican to talk to each other and to the conservative few Way in the USA, with unity in diversity and unity left within the ECUSA. with comprehensiveness, there is need to accept Th e movement to unity to form a new Angli- diff erences in churchmanship (rite, style, music can Household for USA has three dimensions to and dress), to agree on what is the basis of the it (with all kinds of overlaps, lay byes & contradic- Anglican Way in terms of Formularies, to agree on tions). who may be deacons, priests and bishops, to agree . Th ere is the union organised by the American as to which is the authoritative BCP and which are Anglican Council of a church within a Church, a permitted books of alternative services, on how confessing church within the ECUSA, made up of communion with federation can work with respect dioceses and parishes which reject the way of the and love for one another. General Convention. Th is union desperately wants It was in the late 8th century that the Angli- to be affi rmed by Canterbury and the Primates’ can Communion of Churches was created when Meeting. Here the obvious leader now is Robert the C of E entered into fellowship with the new Duncan of Pittsburgh, a courageous and kind man, PECUSA of the former thirteen colonies. Now in and near to him is Canon David Anderson together the early 2st century, American Anglicans have the with a core of committed bishops, clergy and laity. opportunity to create a new form of the Anglican Th is grouping is friendly to Extra-Mural Anglicans Household that takes into itself in a dynamic and but has not yet done as much as it can and will practical way the great variety of would-be ortho- do in order to draw closer to them. Th ere seems a dox groups that currently exist. Th e challenge is to readiness in this realignment to consider treating do so in a biblically-based, orthodox way and with ANDAT Th e Book of Common Prayer (662 & 928) as the a sure foundation of rock not sand. M Page 8 E New Federation for Anglican Ministry in America Emerges ecember 2, 2003 etched a memorable pic- was real, as bishops and representatives from the ture into the story of Anglicanism on the Reformed Episcopal Church, the Anglican Prov- American shore. Over twenty bishops and ince of America, Forward in Faith, the Anglican Dtwo archbishops, as well as 37 individuals repre- Mission in America, the International Commu- senting various strains of Anglicanism in America, nion of Charismatic Episcopal Churches, ECUSA, came together in Orlando to begin a common the Communion of Evangelical Episcopal Churches commitment to do mission collaboratively via a and several other jurisdictions met Dec -3 at the new federation. Th e document and their signa- Cathedral Church of St. Luke, Orlando. tures are attached. In the transition from Episcopalians United Th e Rev. Todd H. Wetzel, Executive Director to Anglicans United, a higher profi le board was of Anglicans United, the sponsoring organization required. Th e Most Rev. Leonard Riches, Presid- remarked, “At a 99 gathering of various priests ing Bishop of the Reformed Episcopal Church, is and bishops from the Continuum, I envisioned a the newly elected chairman of our Board, serving meeting marking a convergence of groups whose along with the Presiding Bishop from the Anglican departure from the Episcopal Church dates back to Province of America, the Most Rev. Walter Grun- the fi rst split off of evangelicals under Bishop Cum- dorf. Other bishops from the REC, the A.P.A., rep- mins in 873 (the Reformed Episcopal Church). resentatives from Forward in Faith, NA, Ekklesia Th e fi rst exploratory meeting of leadership in the and 4 laity from ECUSA now comprise our Board. Continuum was held 3 years ago, with a Congress Because of the meeting just concluded, we have last December in Atlanta. A second leadership access to good Anglican parishes that we did not meeting was held in April 2003 in Atlanta. Now know about in the past. Th ey fall under Anglican the necessary pieces and relationships exist and a jurisdiction outside of the Episcopal Church. If proposed Federation can arise.” youre trapped in a diffi cult ECUSA parish situ- Anglicans United (formerly Episcopalians ation or are ready to start a new parish, we have United for Revelation, Reformation and Renewal) contacts for you that can help you do this. Call our sponsored the event, underwrote the cost and offi ce at -800-553-3645 for more information. coordinated the speakers. Th e inter-communion Concerning Articles of Federation for Anglican Jurisdictions and Ministries in North America Preamble: While the High Priestly prayer of and Ordinal (three-fold) historic ministry. Jesus makes it clear that the will of God is that His n Th ree Creeds and four undisputed Ecumeni- people enjoy the unity that is modeled in the Trin- cal Councils ity of God. Th e regrettable reality is a history of n Th e momentum of authentic Anglicanism to fracture and division. We acknowledge and con- work and move toward unity with those who fess our sin and inability to heal the wounds in the share these values. church caused by our prideful divisions. Having n Solidarity with faithful Anglicans of the made this confession, we seek in prayerful humil- Global South holds spiritual importance to ity, by the power of the Holy Spirit, to restore a our common witness and could prove to be heartfelt faith in love of the Triune God as revealed more signifi cant than direct communion with in Scripture, lived out through proclamation, dis- Canterbury. cipleship and devoted humble service. In obedi- ence to Jesus Christ, we seek to respond to His call We are committed to Gospel initiatives which to unity in the following commitments: include: n Biblically faithful and properly ordered wor- We share a commitment to and understanding ship which honors God in Word and Sacra- of Anglican Identity that includes: ment. n Th e supremacy of Biblical Authority that rises n Clear evangelistic preaching that is ordered out of relationship with Christ, who is the to bring people into the saving knowledge of Living Word of God. Jesus Christ in a godly community of faith. n Th e necessity to conform to the historic for- n Practical ministries that faithfully manifest mularies of Anglicanism in faith, worship and care and off er opportunities for discipleship discipleship, including Prayer Book worship development. ANDAT M Page 9 E We are committed to collaborative unity to tion, or even offi ces where strategically war- cooperate for mission and ministry to be con- ranted to serve Gospel purposes. formed to Christ and called to: We long for the day when our expression of n Invest the energy and resources necessary to unity in Christ fully honors God s call to us to be build commitment to one another. one in Him. n Mutual recognition of the legitimacy of min- istries of the others sharing a commitment to Practical Steps: federation. . We commend the federation document n A commitment to celebrate each other s vari- already approved by the Reformed Episcopal ous redemptive gifts. Church and the Anglican Province of America as a n A commitment to honor historic disciplines of practical way forward. worship and diff ering perspectives concerning 2. We commit ourselves to enhanced mutual ordination. (We appreciate the contribution of accountability through an annual Anglican Con- the substantive study Th e Report of the Study gress in North America and other regional gather- Concerning the Ordination of Women of the ings. Anglican Mission in America.) 3 Having approved in principle the formation of n An openness to work through the complexities this federation, and having committed ourselves to of overlapping jurisdictions, even to surrender a series of practical steps for its implementation, or merge jurisdictions where appropriate. we invite likeminded Anglicans in North America n A willingness to surrender prerogatives, posi- to join us. Signed on December 3, 2003:
Th e Rev. Nicholas Marziani, Jr. Th e Most Rev. Dr. Russell McCla- Episcopal Church ECUSA nahan, Presiding Bishop, for Th e Th e Rev. Travis S. Boline, ECUSA Th e Rev. Dr. Rodney A. Whitacre, Communion of Evangelical Epis- Th e Rev. Canon Michael E. Hesse, REC, Professor, Trinity School copal Churches AMiA for Ministry Th e Rev. Canon Dr. Mark A. Pear- Th e Rev. Charles A. Collins, Jr, S.B.R., Mr. David S. Arnott, APA Lay Rep- son, representative for Anglican Reformed Episcopal Church resentative Aff airs of the International Com- Mr. George L. Hooper, ECUSA Th e Very Rev. Erich A. Zwingert, munion of the Charismatic Epis- Th e Rev. Douglas McCurry, ECUSA SSC, APA copal Th e Rev. Dr. David L. Moyer, Presi- Th e Rt. Rev. John H. Rodgers, Jr., Church dent, for Forward in Faith, North AMiA Mr. William E. Ward, ECUSA America, ECUSA Mr. Steven G. Brightwell, National Th e Rt. Rev. Dr. Ray R. Sutton, Th e Very Rev. Dr. James W. Reber, Director, for Th e Church Army, Bishop of the Midwest, Reformed Dean, Florida Convocation, USA Episcopal Church Reformed Episcopal Church Th e Most Rev. Walter H. Grundorf, Th e Rt. Rev. Dr. Chopin Cusachs, Th e Rev. Shedrick E. Barrow, Presiding Bishop, for the Angli- American Anglican Convocation Reformed Episcopal Church can Province of America Th e Rt. Rev. Larry L. Shaver, Diocese Th e Most Rev. Leonard W. Riches, Th e Rev. Father Chandler Holder of St. Augustine, Anglican Prov- Presiding Bishop, for Th e Jones, Anglican Province of ince of America Reformed Episcopal Church America Th e Rev. Canon Rufus Kite-Powell, Th e Rev. Canon Dr. Bill Atwood, Th e Rev. Canon David R. Mosher, Anglican Province of America General Secretary, for the Ekkle- ECUSA Th e Rt. Rev. Clyde C. Brewer, Suf- sia Society, ECUSA Th e Rev. Willie J. Hill, Jr, Reformed fragan Bishop, Diocese of the Th e Rev. Todd H. Wetzel, Executive Episcopal Church Eastern U.S., Anglican Province Director, for Anglicans United Th e Rev. Canon J. Ronald Moock, of America and Latimer Press, ECUSA Dean, Cummins Th eological Th e Very Rev. David B. Collins, Seminary; Canon to the Ordi- ECUSA Mr. William A. Bugg, Jr., ECUSA nary, Diocese of the Southeast, Th e Rev. Father William H. Ilgen- Reformed Episcopal Church fritz, ECUSA, Forward in Faith, From the Rev. Todd H. Wetzel, Th e Rt. Rev. Dr. Steven W. Raul- North America Executive Director, erson, Bishop Suff ragan, the Lay Canon Carolyn C. Fouse, Province of St. Peter, Th e Com- ECUSA, Forward in Faith, North Anglicans United munion of Evangelical Episcopal America PO Box 76327 Churches Th e Rev. Richard Kew, ECUSA Dallas, TX 75376-327 Th e Rt. Rev. Richard J. Boyce, Dio- Th e Rt. Rev. James C. West, Sr., Dio- Phone: -800-553-3645 cese of the West, Anglican Prov- cese of the Southeast, Reformed Email: anglicansunited@sbcglob ince of America Episcopal Church Th e Rev. Jane K. Brock, ECUSA Th e Rt. Rev. Royal Grote, Reformed al.net Comment from the Editor who was Book Worship” above is intended to cover the clas- present at the Orlando Meeting. sic editions of Th e Book of Common Prayer(662 & Th ere was much conviviality at the meeting but 928) as well as the falsely-named Prayer Book of regrettably the joint worship was all taken from the 979, and thus there is no agreement on founda- 979 prayer book, even when led by Reformed Epis- tions as yet. ANDAT copal Bishops. Further the statement about “Prayer M Page 0 E Humpty Dumpty Episcopal ChurchHumpty Dumpty & American sat on a wall. Anglicanism Humpty Dumpty had a great fall. All the King’s horses and all the King’s men, Could not put Humpty Dumpty together again. ometimes what happened to Humpty the Church in terms of corporate faith, personal Dumpty happens also to persons, organisa- morality, public ministry, sexual ethics, marriage, tions and churches for the damage they incur religious language and much more. Sor suff er is so extensive that it cannot be put right, Stating the eff ects more clearly, there was fi rst even when the best skills are available and used. of all a rejection of the received formularies (the Th ere are those who believe that is not merely forms that provided the basis of the Anglican possible but altogether Way of being a part of probable that the Epis- the one, holy, catholic copal Church suff ered and apostolic Church). the fate of Humpty Th e historic Book of Dumpty in the 960s Common Prayer, the & 970s. Th at is, the Ordinal [services for Anglican Way in the ordinations] and the USA suff ered irrepa- Articles of Religion rable damage between were treated as merely 965 & 979. We all and only historical doc- know that in this period uments and they were the Episcopal Church replaced by new for- adopted a series of mularies, all contained major innovations in in what eventually was worship, doctrine, dis- called “Th e Book of cipline and order. Th ey Common Prayer, 979” were intended to cata- – which was in fact pult this old-line denomination into the new social really and truly a “Book of Alternative Services.” and cultural reality of modern America, while, Secondly, with the rejection of the classic Ordinal at the same time, making it relevant to that new there was a rejection of the received Order of Min- ethos; and the eff ects of this innovating were so istry. Women were admitted to all three Orders and deep and wide that they began to change the nature the new services for ordination in the 979 book and character of this Church, which had roots via provided for this. Th irdly, there was a rejection the Church of England, the Ecclesia Anglicana, to of the Reformed Catholic doctrine and religion as the early Church. this is expressed in the Articles and other classic formularies and replaced by a new doctrine and Th e 960s & 970s religion which emphasised loose doctrinal expres- Looking back forty or so years, we can see sions, self-realization and self-fulfi lment, with cel- that there began in the 960s a new way of read- ebration. Th is is seen in the series of publications ing the Bible, of doing theology, of worshipping for worship approved by the General Convention God, of making moral decisions, of understanding from 976 onwards. In the fourth place, the rules ministry, mission and evangelisation, of marriage governing marriage in church were liberalised to discipline and of defi ning clergy vocations and allow for the many who wished to be remarried roles. Not all this novelty was obvious at fi rst for in church after divorce. Many clergy were in this it continued within and alongside the older ways position. Th en, fi fthly, together with the admit- of thinking, speaking, writing and doing. Yet for tance of the secular movements of and from the those with eyes to see the Episcopal Church was 960s also came the insistence on using language changing and changing fast at its heart and in its for God and for human beings that was felt not to center. It was responding positively to the vari- be off ensive to women and minorities; and thus the ous secular, liberation movements that had been changing of hymnody, liturgy, canon law and much created and/or were energised by the 960s social else to conform to the demands for inclusivity and revolution. While some of these (e.g., civil rights) to outlaw as much as possible perceived so-called had positive aspects to them, others began to patriarchalism, androcentricism and the like. Also, undermine the received teaching and discipline of sixthly, amongst minorities who insisted on being ANDAT M Page E recognized fully in their “orientation” were those Mural Anglicanism has been enlarged since the who called themselves “gay” – homosexual, bisex- late 990s by the addition to it of those of defi nite ual and lesbian persons. Th is lobby with its agenda evangelical and charismatic views (the Charis- persisted and eventually was successful in having matic Episcopal Church, the Anglican Mission in the ECUSA adopt its main demands. In the sev- America etc.). enth place, bishops became less and less “fathers in While those who remain members of the God” and “pastors” and more chief executive offi - ECUSA are held together by a variety of centrip- cers and chief liturgical offi cers of their dioceses, etal forces (e.g., the Pension Fund and long years while the clergy became managers and counsellors of traditional associations and agreements), those of and for their congregations. And so on… outside, the Extra-Mural Anglicans, have been sub- ject to strong centrifugal forces and thus have been Experience divided into many little streams rather than being In the attempt to be seen as relevant, simple, as one fl owing river. Attempts are being made in and plausible, there was a very clear commitment 2004 to put centripetal forces to work amongst to EXPERIENCE as revelatory; that is, the belief Extra-Mural Anglicans; but it is being recognised and conviction that God is revealing who he/she is that this vocation is much harder than it appears and what she/he requires through human experi- and has to surmount many major obstacles which ence of the world and of persons. Of course lip- put up great resistance. service was paid to Scripture, tradition and reason, but yet all three were subordinate to what it was To come to a conclusion believed God was saying through what was hap- In 960 there was unity without uniformity pening in the world, as documented by the human and unity with comprehensiveness in the Protes- sciences and as felt by sensitive human beings. tant Episcopal Church, USA. By 965 it reached Th e cumulative eff ect of these innovations, its greatest recorded membership (circa 4.5 mil- which were inter-related and continuous as well lions), and outside it were very, very few Angli- as being in harmony with the times, was mani- cans—mostly in the Reformed Episcopal Church fold. Many traditional churchmen felt uncomfort- and a few tiny southern groups of seceders over able and voted with their feet. Th e membership civil rights. of the ECUSA dropped dramatically between the Between 965 and 979 there were several major late 960s and the late 970s (in 965 there were theological & ecclesial earthquakes! four millions or more and by 970 there were two In 2004 there is the ECUSA and there are the millions or so). In 977 the “Continuing Anglican Extra-Mural Anglicans and their total number is Church” was formed in St Louis and other tradi- probably not more than 2 millions. Further, there tional folk left for other denominations or for no are great tensions within ECUSA and much divi- church at all. Th ose who stayed who were of tradi- siveness amongst Extra-Mural Anglicans. (Regret- tional, conservative and orthodox intentions had tably not many outside the USA seem to grasp this of necessity to conform, even if in part and not full picture of American Anglicanism!) in whole, to the new context and ethos. And, of It is possible that IRREPARABLE damage was course, this situation caused for them the erosion done to the Anglican Way in North America in the of the content of the received Anglican Way and late 960s and the 970s, and that, as a result, it made them necessarily, for practical reasons, defi ne will be impossible (before the Parousia of the Lord) downwards the content of “orthodox” faith and to create again in the USA one orthodox Province worship. At the same time the ECUSA attracted with [nearly] all Anglicans living in unity of basic people of radical and liberal opinions and so those doctrine with diversity of churchmanship. It seems of traditional-type views sitting in its pews became that there will always be the ECUSA, eventually no more and more the minority. longer in the Anglican Communion and becom- Since 977 there has been, on the one side, a ing more and more a Unitarian Church with open continuing radicalisation of the religion of the morality; and there will be some former dioceses ECUSA and, on the other, the growth of what of ECUSA as a church within a Church, recognised we may call Extra-Mural Anglicanism. Th ose of by overseas Anglicans and in fellowship with them; orthodox inclinations staying within the ECUSA and further there will be a series of groups using (Intra-Mural Anglicans) have had to compromise the name of Anglican and in a variety of agree- much in order to hold on to what they believe are ments and relationships with each other and with essentials, but the recent case of the appointment the former dioceses of the ECUSA that are in touch of a “gay” bishop has been a major awakening call with the Anglican Communion of 37 Churches. to them. Th ey are seeking to remain in the ECUSA BUT apparently Humpty Dumpty will not be and not be a part of it! Outside the ECUSA, there put back together again! Th at is unless the Lord of has been a regrettable divisiveness amongst the unity does an amazing miracle in the nation. Fer- Extra-Mural Anglicans who departed in 977 and vent prayer and real moves to sound unity are what ANDAT their converts, and further, the nature of Extra- Anglicans must engage in! M Page 2 E How EXPERIENCE has changed the ECUSA n 950 most theologians and bishops of the when theology and doctrine from Experience take Episcopal Church were content to state that over as the source of authority and doctrine then the Anglican Way was based on Scripture, tra- of course it is no longer Th e God and Father of our Idition and reason. (Th is formula is usually traced Lord Jesus Christ who is worshipped but rather to Richard Hooker although he never actually some idol of human creation. stated it as such.) Th ey claimed that this formula Th e classic ,2,3,4 & 5 of the Anglican Way were rightly summarised the theological method of the from the sixteenth century to the twenty-fi rst : standard divines of the Anglican Way, who treated ONE Canon of Scripture; TWO Testaments within the Bible as the Word of God, to be read and it; THREE Creeds to summarise its essential con- interpreted by godly reason informed by the best tent; FOUR Ecumenical Councils to provide the insights of the Church over the centuries and in essential dogma concerning the Holy Trinity and the light of her Creeds and Formularies. the Identity of Jesus Christ based on Scripture; Th en after the social and cultural revolution of and FIVE centuries of church life, liturgy, ordained the 960s the formula became – Scripture, tradi- ministry, polity, canon law and Bible interpretation tion, reason & experience. After living through to learn from. the tumultuous 960s, it was apparently diffi cult Here there is experience but it is experience for broad-minded people to deny, for example, with the lower case “e” and is within the doctrinal, that the EXPERIENCE of struggle for liberation ethical and liturgical framework and it is experi- and human dignity/ equality by ethnic groups ence of God, grace, salvation and so on. and by women was a source of human knowledge Th e new ,2,3,4 & 5 of the Episcopal Church is and even of divine revelation. Th us the Episcopal wholly innovatory and may be expressed in this Church of the USA began to innovate in doctrine way: .Contemporary experience as reported by and discipline – and later in liturgy – to incor- the human & behavioural sciences; 2. personal porate the insights and lessons from experience! experience of self-worth, self-realization and self- Th us, the ordination of women, the equating of expression; 3. corporate experience in social and the kingdom of God with the search for justice and political activism; 4. congregational & synodical peace, the relaxing of marriage discipline and then experience in religious worship and fellowship; 5. the inclusive language for church services and for and individual experience of meditation, prayer, translation of the Bible were all adopted because reading of holy books and seeking after “god”. they were all seen to be required by Experience. Of course, the submission to modern Experi- (For those with eyes to see the beginnings of all ence has not altogether by-passed those who have this are clearly to be seen in the contents of the sought to remain orthodox. Th is may be seen for 979 prayer book of the ECUSA.) example in certain of the special emphases of the Now, in 2004, within the more radical parts of charismatic and pentecostalist movements as they the ECUSA, the formula has been turned inside have been absorbed by parish churches and also out and is: Experience, scripture, tradition and the great interest in such things as “passing of the reason. What is selectively taken as sure knowl- peace.” edge from the social, cultural scene and from the In true religion, what are called the aff ections human, behavioural, social sciences as well as from are central for there is desire for God and com- what people claim to feel in authentic living domi- munion with him, there is the love of God and the nates the mindset of the new Episcopal religion. neighbour and there is the assurance given by the Th e Scripture is read in such a way as to conform indwelling Spirit of being a child of God. Here, to – not challenge – the latest supposed revelation doctrine is not being created from experience but from Experience, and then reason is used to make rather doctrine is being confi rmed practically by sure that Scripture and tradition do not provide experience. In the piety promoted and encouraged any substantial arguments against what is taken by the religion of Th e Book of Common Prayer as a prophetic and innovatory word of God from (662 & 928) there is a great emphasis upon the Experience. Th e Gay Agenda in the churches is experience of God in all its varied aspects, from the most obvious but not the only example of the penitence and contrition before him to reverence working out of the new formula, for serial monog- and awe in his holy presence and to joy in his ser- amy with church blessing is close behind it (and vice with peace in tribulation. associated with it in terms of causation). In fact, ANDAT M Page 3 E Don’t put all the blame on “Bishop” Gene Robinson! hile Gene Robinson’s way of life is not of disapproval and rejection to the House of Bish- appropriate for that of a bishop in the ops. Church of God, it is wrong to pour all Woe unto those who claim to be “orthodox Wthe blame upon him for his recent elevation as an and biblically-based,” but who have gone along actively “gay” man to the offi ce of bishop and for the with virtually all the innovations – except the latest crisis this has caused in the Anglican Communion concerning “gay sex” – since the 960s and thus of Churches. What about all those who voted for who hardly deserve to be taken seriously in the him in the Diocese of New Hampshire and in the whole scheme of things as leaders of any renewal. General Convention of the ECUSA? What about all Woe unto the evangelical leaders, who said those bishops who arrived to consecrate him and that by accepting the 979 prayer book and wom- support him on November 2nd, 2003? en’s ordination they would earn themselves a ‘place Let us not treat Gene as though he were the at the table’ and reform the ECUSA, but who have most guilty man in the whole of the Anglican been able to do little or nothing of such reform. Communion of Churches. In fact: Woe unto the feminists who pressed for, and Woe unto the Episcopal Church of the USA, gained, such innovations as a total change in the which has deliberately and knowingly, since the Catholic Ministry and in the language of Bible and 960s, decided to take its public agenda from the Liturgy used to address God and humanity. secularised culture & the Zeitgeist of the West, Woe unto the social activists whose passion rather than from the Revelation of the Blessed for economic, political and social justice on earth Trinity in the Word written and illuminated by the caused the ECUSA to change the Gospel of heaven Holy Spirit. and hell into a message of commitment to activism Woe unto the General Convention of the for “peace and justice” in human society. Episcopal Church of the USA, which has voted Woe unto the human rights advocates whose consistently and often since the 960s for the repu- drive to open up rights to all groups and persons diation of the Worship, Doctrine and Discipline in society has caused the morality of the ECUSA inherited from the Protestant Episcopal Church of to be based more on modern theories of human the USA, from the Church of England, and from rights than on the commandments of God. the Church Catholic. Woe unto the LesBiGay lobby, with all its care- Woe unto the House of Bishops of the ECUSA, fully planned and executed propaganda and activi- which has repudiated by its words and deeds, since ties, which has turned the received sexual morality the 960s, its claim to be committed to the Gospel of the ECUSA inside out and caused the naming of of Jesus Christ and to real membership of the col- what was until recently immorality and sin by the lege of Bishops of the one, holy, catholic and apos- name of morality and righteousness. tolic Church. Woe unto Gene Robinson, who has been Woe unto the Presiding Bishop, Frank Gris- given by God a clear and able mind, but who has wold, who has become an international ambassa- used that mind to justify his own departure from dor for the apostate religion of the ECUSA. Christian Faith and Morality and actively to sup- Woe unto individual bishops and dioceses, port, commend and embody what the Church has which have followed the lead of the General Con- historically called immorality – and to claim that vention, set aside historic Worship, Faith, Order “God” (not surely the God and Father of our Lord & Morality and delighted in innovation on many Jesus Christ) is guiding him. fronts, often including the persecution of “tradi- Th ere are very few in the present ECUSA who do tional” believers. not fall under the Woes pronounced from heaven Woe unto the lay membership of the ECUSA, and there are very few therein who do not suff er in which has generally gone along with the repudia- some degree from the spiritual disease which so tion of the heritage of evangelical/catholic Faith clearly aff ects those bishops, who were present to and Practice as well as the embracing of innova- engage in the “consecration” of Gene. tions, when it could have (by its virtual total con- May the God and Father of the Lord Jesus Christ trol of weekly money & fi nance) sent many signals have mercy upon us all! Continued from page 7 On this basis, the Anglican churches in the selves “the Protestant Episcopal Church in the United States reorganized themselves after their United States of America.” As a national church War of Independence into an ecclesiastical prov- and province in being, the PECUSA sought fel- ANDAT ince and national church in 789, calling them- lowship with the Church of England. When these M Page 4 E Continued on page 5 Praying for the Church: Th e Fifth Sunday after the Epiphany Lord, we beseech thee to keep thy Church and household continually in thy true religion; that they who do lean only upon the hope of thy heavenly grace may evermore be defended by thy faithful children. Th e children can so easily stray mighty power; through Jesus Christ our Lord. from the home and become prodigal sons and OAmen. daughters adopting the religion of another house- Th e Epistle: Colossians 3: 2-7 hold; and so petition is here made that they will Th e Gospel: St Matthew 3:24-30 be kept at home continually in true religion – true In 2004 because of the date of Easter, we shall worship, doctrine, piety, devotion and discipline. not use the Propers for the Fifth Sunday after the And this petition is made in order that the whole Epiphany. However, the message is one that all church membership may know the mighty protec- Episcopalians and Anglicans in the USA can surely tion of God the Father from all evil, sin and dev- benefi t from hearing. ilish machination, as they are enabled to trust in Th eEpistle is a most moving, thorough and gra- him and to live faithfully and lovingly in Christian cious call for genuine Christian unity based upon hope of the full redemption of the Church and of Christian doctrine and virtues. “Put on love which each member thereof. binds everything together in perfect harmony.” A fi nal thought. Th is Collect, though fully Th e Gospel is the Lord’s parable about the meaningful in its own terms in its present English farmer who sowed seed and while he slept an form as rendered by Archbishop Cranmer, is not enemy sowed weeds and thus the good and bad an exact translation of the original Latin from the seeds grew together until the harvest when their Gregorian Sacramentary and the Sarum Missal. fruit were separated. Here we learn that in this life Th e original Latin can be rendered: “Lord, we and age and within the Church in space and time, beseech thee to keep thy household continually with we shall never know full perfection and purity; but, thy fatherly goodness, that she who doth lean only we do know that God is in charge and will bring all upon the hope of thy heavenly grace may evermore things to his own perfect conclusion at the end of be walled round by thy protection; through Jesus the age. Christ our Lord. Amen.” Here the petition is from Th e petition of the Collect made to God the the Church for the same Church, which is pre- Father, the heavenly Lord, in the name of his Son, sented as a household of God’s adopted children, the Lord Jesus Christ, is from his Church and for a family which needs always his fatherly care and his Church and each member therein. Each con- protection. She, the household, needs always to gregation prays for herself and the whole Church be surrounded, walled in, by the protection of the militant here on earth. Let this be a prayer from heavenly Father. all Episcopalians/Anglicans of the ECUSA and also If ever there were a time when the American from within Extra-Mural Anglicanism. Anglican Household needed to be surrounded and Th e Church is described as God’s household, walled in by the gracious, Fatherly protection of that is a family of children, born from above by the Almighty God it is now in 2004. Holy Ghost, but yet not mature as obedient and Continued from page 4 national churches entered voluntarily into a spiri- Lastly, some may argue that it would be better tual communion of faith and sacrament, what we for the Anglican Communion to remake itself call today “the Anglican Communion” came into and to establish a centralized authority to deal being. with matters of faith and discipline, rather than to A similar reorganization of the Anglican expect the various national churches to shoulder churches in America is, of course, just as pos- their various responsibilities to maintain faith and sible today. But whatever help the Americans may order in their own households under the tradi- receive from other churches, it is only as a reor- tional Anglican polity. But if a “central command” ganized province-in-being that it makes any sense polity is to be our self-imposed fate, all we will have to speak of “communion” with the other Anglican accomplished is a repudiation of the Reformation churches of the world. Th e Americans’ foreign and our fi nal submission to the polity enshrined brethren cannot enter into communion with a at the Council of Trent. Th e issue is no longer promise, but only with a province, and a prov- the Anglican Communion, but the Anglican Way ince equal in discipline and faith at that. itself. – Th e Revd Dr. Louis R.. Tarsitano ANDAT M Page 5 E Th e Book of Common Prayer: Where may I obtain a copy?
irst published in 549 and, in revised and edited forms, published many times since, Th e Book of Common Prayer is still in print and still works Fin a dignifi ed and effi cient way for public worship. Obtaining a Prayer Book . Copies of both the English 662 Book of Common Prayer and the American 928 Book of Common Prayer (in leather and cloth) may be obtained from Oxford University Press in New York City (- 800-334-4249, Bible Department). Discounts for bulk orders from churches. 2. A pew edition of the 928 Book of Common Prayer is also available in red binding from the Anglican Parishes Association, 800 Timothy Road Athens, GA 30606. Call 706-546-8834.
From the Prayerwww.anglicanmarketplace.com Book Society On-Line Store or from the PBS OFFICE, P.O. Box 35220, Philadelphia, PA 19128-0220 (1-800-PBS-1928) At very reasonable prices do obtain for yourself or friends: Th ree Music CD’s Recordings on a CD of () Morning Prayer with the Litany from St Th omas’ Church Houston; (2) Evening Prayer with Anthem from St John’s, Savannah, (3) Holy Communion with anthem & hymns from St Th omas’ Church, Houston.
Six non-music CD’s () Blunt’s Annotated Prayer Book [700 pages] (pdf); (2) Six Edwardian Homilies on 2 CD’s (speech); (3) Six Elizabethan Homilies on 2 CD’s (speech); & (4) Homilettes on BCP themes & prayers (speech) by Dr. Peter Toon.
Two Books Neither Archaic Nor Obsolete: the Language of Common Prayer and Public Worship, by Dr. Toon & Dr. Tarsitano. (Make sure your Rector and Sunday School teachers have copies!)
Spanish BCP 928 Abbreviated edition (M & E P, Litany & HC). Discount for bulk orders.
Pay by check or use a credit card.
Th e Society for the Preservation NONPROFIT ORG. of the Book of Common Prayer US POSTAGE PAID (Th e Prayer Book Society) FORT WORTH, TX P.O. Box 35220 Permit No. 467 Philadelphia, PA 928-0220
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ANDAT M Page 6 E