DOCSLIB.ORG

The Primates' Meeting

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Primates' Meeting Th ee Bi-MBi-Monthlyonthly MagMagazineazine ofof thethe PrPrayerayer BBookook SSocietyociety Volume 28, Number 2 ANDATMarch / April 2005 MIN THIS ISSUE E Where Can I Find a Church Th at Uses the 928 BCP? Page 2 n Refl ections from the Editor’s Desk Page 3 n Th e Church of Ireland Page 4 n Th e Primates’ Communiqué Pages 5-6 n Th e Impotency of the Primates’ Meeting Page 7 n Primates and Communion with God Page 8 n Primates and the Quadrilateral Page 9 n Primates and Homosexuality Page 0 n Sermon at Armagh by the Archbishop of Canterbury Pages -2 n Primates and the Anglican Church of Canada Page 3 n Ghost and Spirit Page 4 n Prayer Book with new look Page 5 n Louis R. Tarsitano Page 6 all of their services, if from the 928, or the ishes that use the 928 BCP. An excellent Where can I fi nd a ones that use the 928 BCP. Th e Reformed reference is the Directory of Traditional Episcopal Church uses a Prayer Book Anglican and Episcopal Parishes, pub- church that which includes both the 662 (Church of lished by the Fellowship of Concerned uses the England) and much from the 928. Churchmen. Th is directory does not tell In the past I could assume that all of what prayer book is used. Please contact 928 Prayer the Continuing Churches would use the editor, Mrs. Jane Nones, 4800 Dupont Book? the 928 BCP fully, but it has come to Avenue South, Minneapolis, MN 55409 if my attention that parishes of one of the you would like to order a copy. For infor- larger ones have begun the use of the 3 mation call (62) 824 3933. year cycle Eucharistic Lectionary, which A number of readers have written to is a departure from the 928 BCP. Th e tell us of other parishes that use the 928 928 BCP includes the Collect, Epistle, Prayer Book. It makes us glad to know of and Gospel. Sadly, we will no longer list such places, and also that folks are read- parishes from that jurisdiction, unless we ing Mandate. Some have written to tell e List parishes that use the know for a fact that the parish in question us of parishes that use 928 that we have 928 BCP according to state or uses the Eucharistic Lectionary from the already listed. It might be a good idea to area, mentioning their ecclesi- 928 BCP. keep the issues of Mandate that have this Wastical jurisdiction (Episcopal Church or Our knowledge of these matters is lim- column to use for future reference. We one of the “Continuing Churches”), and ited, so we would be happy to hear of par- can only list a parish once. Mississippi Biloxi-Gulfport Area Jackson Area Starkville St. Luke’s Church (Anglican Province of St. Stephen’s Church (Reformed All Saints Chapel (Anglican Catholic America) Episcopal Church) Church) 555 Cowan Road 5049 Lakeland Drive 600 University Drive Gulfport, MS Flowood, MS 39232 Starkville, MS Mailing Address: P.O. Box 642 60 992 437 Mailing Address: 200 Apache Drive Gulfport, MS 39507 Sunday Holy Communion 8:00 am Starkville, MS 39759 228 896 7430 Holy Communion 0:30 am 662 65 5380 Sunday Holy Communion :00 am Th e Rev. Frederick Basil Sunday Holy Communion 0:30 am Evensong 5:00 pm Th e Rev. Mr. Michael Dunston, Deacon- Th e Rev. Richard M. Bruton, Vicar in-Charge Please write the Rev. Fr. David C. Kennedy, SSC, at 723 Hearth Stone Ave., Boynton Beach, FL 33437-2920 if you know of parishes that use the 928 BCP. Needless to say it will take a long time to list them all! Praise God for that!!! THE MANDATE March / April 2005 • Volume 28 , Number 2 Editor: Th e Rev’d Dr.. Peter Toon • Design/Layout: Boldface Graphics Th e Offi cers for the Year 2005 are: President: Th e Rev. David Kennedy, SSC, of Florida • Vice-President: Th e Rev. Dr. Peter Toon of Washington Treasurer: Dr. T. Herbert Guerry III of Georgia • Secretary: Mrs. Miriam K. Stauff of Wisconsin MANDATE is published six times a year by the Prayer Book Society, a non-profi t organization serving the Church of God. All gifts to the P.B.S. are tax deductible. Recipients of Mandate are encouraged to send at least $28 each year to maintain the ministry. Editorial and all other correspondence: P.O. Box 35220, Philadelphia, PA 928. Phone -800-PBS-928. Postmaster: Please send address changes to the above address. ANDATANDAT Visit the websites of the Society: www.episcopalian.org/pbs928 & www.anglicanmarketplace.com. M PagePage 2 E Refl ections from the Editor’s Desk How to read a Communiqué from a Primates Meeting Th e Rev’d Dr. Peter Toon M.A., M.Th ., D.Phil (Oxon) agree to a softened expression of their point of write this on my return from Northern Ireland view in the offi cial Communiqué, and that they do where, along with others from the Media and so for the sake of peace and future cooperation. interested societies & organizations, I was an In fact, were it the case that African Primates Iobserver of the Primates’ Meeting, February 2-25. wrote a Communiqué, it is highly probable that Th is Meeting was probably the most important it would be in language saturated with biblical ever held by the Primates, as they faced the crisis phrases, citations and allusions and that the style caused by the sexual innovations of the North would be more like an apostolic letter than a dip- American Churches. lomatic statement. Over the last decade, I have been present as an Th e Communiqué produced at the end of the observer at four Primates’ Meetings to cover what recent meeting in Northern Ireland is indeed a they said and did, in terms of reporting and inter- diplomatic statement which, though quite long, preting not only their words but also their actions. mentions Jesus only twice and cites Scripture only For example, in terms of actions; for me the in its very last paragraph. One Primate described it most signifi cant sign I witnessed at the Meeting as “typical Anglo-Saxon understatement”.Th ough in Porto in Portugal several years ago was Presid- the vast majority of the Primates regard active ing Bishop Griswold arm in arm with Mrs. Carey, homosexuality as sinful and they believe that a and Archbishop Carey arm in arm with Mrs. Gris- church, which ordains active homosexual persons wold, on the main street, walking along, for all to and blesses the partnerships of such is a in error see - including the African Archbishops who were and apostasy, these deep convictions are not stated amazed! Th is event suggested to me a rather close anywhere in the Communiqué! Certainly the fact friendship between the two couples, even though it of diff erences over sexuality is recognized, and we was reported that the two Bishops diff ered greatly are told that the North Americans are asked both on theological and moral matters! I think that this to cease for the time being their innovatory prac- close association was important in understanding tices, and also to stay away from offi cial gatherings and interpreting Carey’s apparent reluctance to of the Anglican Communion for the time being. act more decisively against the growing apostasy However, at the same time the most positive things of the Episcopal Church, led by Griswold. are said about ministry to active homosexual per- And at the Northern Ireland Meeting the most sons. signifi cant sign for me was the fact that there was Yet, even with the reality of a diplomatic sum- no Common Eucharist – due to the fact of broken mary of the Meeting, what is certain is that pres- communion between African Primates and those sure has been placed upon the Episcopal Church of North America. of the U.S.A. and the Anglican Church of Canada, At the end of each Meeting, there is issued a to look again at their recent innovations in the Communiqué, which, though drafted by the few, doctrine and expressions of sexuality. If they want is supposed to be accepted by all. Invariably the to be assured of a future place in the Anglican drafting committee is headed by a western Pri- family of Churches, then they need to amend their mate whose fi rst language is English and who is ways and rescind their approval for the blessing skilled in writing diplomatic documents, which of people engaged in homosexual partnerships. can be read in various ways and which usually aim Whether they also need to recognize such unions to soften diff erences and emphasize agreements. as sinful and condemned by God the Holy One, is In this the Primates imitate the method and style not wholly clear. used in Communiqués issued after the meeting of For the Episcopal Church, the next General political leaders. Convention in 2006 will be the occasion for fi nal Alongside what is stated in the offi cial Commu- decisions as to whether this Church intends to go niqué, is the information gleaned from what indi- it alone or to be accepted as a full member of the vidual Primates are willing to share with reporters Anglican Communion of Churches. and friends who charm, pester, wine and dine them. In other places in this issue of Mandate, there Often, it is diffi cult to harmonize the two forms of are essays that attempt to interpret the contents information.
Load more

Recommended publications
  • Ecclesiology of the Anglican Communion: Rediscovering the Radical and Transnational Nature of the Anglican Communion
    A (New) Ecclesiology of the Anglican Communion: Rediscovering the Radical and Transnational Nature of the Anglican Communion Guillermo René Cavieses Araya Submitted in accordance with the requirements for the degree of Doctor of Philosophy The University of Leeds Faculty of Arts School of Philosophy, Religion and History of Science February 2019 1 The candidate confirms that the work submitted is his own and that appropriate credit has been given where reference has been made to the work of others. This copy has been supplied on the understanding that it is copyright material and that no quotation from this thesis may be published without proper acknowledgement. © 2019 The University of Leeds and Guillermo René Cavieses Araya The right of Guillermo René Cavieses Araya to be identified as Author of this work has been asserted by Guillermo René Cavieses Araya in accordance with the Copyright, Design and Patents Act 1988. 2 Acknowledgements No man is an island, and neither is his work. This thesis would not have been possible without the contribution of a lot of people, going a long way back. So, let’s start at the beginning. Mum, thank you for teaching me that it was OK for me to dream of working for a circus when I was little, so long as I first went to University to get a degree on it. Dad, thanks for teaching me the value of books and a solid right hook. To my other Dad, thank you for teaching me the virtue of patience (yes, I know, I am still working on that one).
    [Show full text]
  • One Baptism, One Hope in God's Call
    A MESSAGE FROM THE PRESIDING OFFICERS OF THE GENERAL CONVENTION Dear Brothers and Sisters in Christ: As your Presiding Officers we appointed the Special Commission on the Episcopal Church and the Anglican Communion late in 2005. The Special Commission was asked to prepare the way for a consideration by the 75th General Convention of recent developments in the Episcopal Church and the Anglican Communion with a view to maintaining the highest degree of communion possible. They have admirably discharged this very weighty task. With our deep thanks to them we commend their report to you. Here we would like to make three observations. First, though this document is a beginning point for legislative decisions—and indeed includes eleven resolutions—it is first and foremost a theological document. Its primary focus is on our understanding of our participation as members of the Anglican Communion in God’s Trinitarian life and God’s mission to which we are called. Second, the report is intended as the beginning point for a conversation that will take place in Columbus under the aegis of the Holy Spirit. That is, it is intended to start the conversation and not conclude it: the Commission has seen itself as preparing the General Convention to respond in the wisest possible ways. Again, we thank the members of the Special Commission who have been servants of this process of discernment. Third, following up on the careful work done by the Commission, the General Convention is now invited into the Windsor Process and the further unfolding of our common life together in the Anglican Communion.
    [Show full text]
  • Church in Wales Review July 2012
    Church in Wales Review July 2012 The September 2010 meeting of the Governing Body was notable for the number of contributions from members with a common message: “The Church in Wales cannot go on doing the same things in the same way; some things need to change and we are open to – and indeed encourage – that possibility”. The Standing Committee and Bench of Bishops responded to this call by appointing an external review of the Church, with particular reference to its structures and use of resources, to increase the effectiveness of the Church’s ministry and witness. The Review Group’s members are prominent thinkers with a blend of experience in dealing with matters ecclesiastical and organisational: Lord Harries of Pentregarth, the former Bishop of Oxford; Professor Charles Handy, the eminent writer and adviser on business and organisational theory (and son of a Church of Ireland archdeacon); and Professor Patricia Peattie, former Convenor of the Scottish Episcopal Church’s Standing Committee and the first chairwoman of the Lothian University Hospitals NHS Trust. The aim was to commission a review that could move quickly to gather and assimilate information about the state of the Church in Wales, then provide independent advice on how the Church might reshape itself to be more effective in the twenty-first century. Given the extent of its members’ other commitments, the Review Group has pursued its task with extraordinary vigour and dedication. The Group determined its own approach and programme. It has visited every diocese in Wales, meeting with the Bishop and Diocesan team in each and holding an open meeting for Church members to express their views.
    [Show full text]
  • The Church of Ireland Response to the Draft Covenant
    THE CHURCH OF IRELAND RESPONSE TO THE DRAFT ANGLICAN COVENANT PART ONE INTRODUCTION This Church of Ireland response to the Anglican Draft Covenant was prepared by a small drafting group comprised of those who were, or had been, elected members of ACC and those who had been much involved in ecumenical affairs on behalf of the Church of Ireland. The preliminary discussion centred on whether the idea of a Covenant was to be supported, or whether something much simpler was required, such as a common statement. Two previous Church of Ireland responses within the Windsor process had shown somewhat different emphases in relation to this issue. However it soon emerged that there was within the drafting group, a general willingness to support the Covenant concept. The drafting group decided that rather than make a line by line response to the Draft Covenant, it would use it as a basis for the construction of what it was felt would be an acceptable form of Covenant. A new drafting for a Covenant was then discussed at a full meeting of the drafting group and the Bishops of the Church of Ireland. It received a very positive response with a few minor suggestions which were easily incorporated. The Standing Committee of the General Synod, representative of the clergy and laity of every diocese then passed the response. The thinking behind the Church of Ireland re-drafting could be listed as threefold: 1. A Covenant should express very clearly the themes of Mutual Responsibility and Interdependence within the Body of Christ; 2. A Covenant should aim, insofar as possible, to be inclusive; 3.
    [Show full text]
  • The Goverence and Organisation of the Church of Ireland
    The Governance and Organisation of the Church of Ireland WHO ARE WE? The Church of Ireland belongs to the world- wide church known as the Anglican Communion. The Anglican church across the world has over 80 million members in over 160 countries. The Church of Ireland is an Episcopal church, which means that it is governed by a body of bishops. In the USA the Anglican church is known as the Episcopal Church. WHERE DID WE COME FROM? The Church of Ireland is so named as it covers the whole island of Ireland and until 1870 was the established church in Ireland - established by an act of parliament. As such it had a privileged position and was supported and financed by every citizen in the land irrespective of their religious affiliation. In 1870 the Church was DISESTABLISHED and since then has been fully independent of status and state support. WHO’S THE BOSS? The Most Rev. A.E.T. Harper, OBE, BA Archbishop of Armagh and Primate of All Ireland The Archbishop of Armagh - currently The Most Reverend A.E.T. Harper, O.B.E., B.A. - is the head of the Church of Ireland and is known as the Primate of All Ireland. St. Patrick’s Cathedral, Armagh Armagh is the ecclesiastical (or church) capital of Ireland ever since St Patrick set up his headquarters there in the fifth century. Thus the Cathedral there is dedicated to St Patrick. 1 How is the Church organised? The island of Ireland is divided by the Church into TWO Provinces - The Northern Province of ARMAGH, and the Southern Province of DUBLIN.
    [Show full text]
  • Diocese in Europe Prayer Diary, July to December 2011
    DIOCESE IN EUROPE PRAYER DIARY, JULY TO DECEMBER 2011 This calendar has been compiled to help us to pray together for one another and for our common concerns. Each chaplaincy, with the communities it serves, is remembered in prayer once a year, according to the following pattern: Eastern Archdeaconry - January, February Archdeaconry of France - March, April Archdeaconry of Gibraltar - May, June Diocesan Staff - July Italy & Malta Archdeaconry - July Archdeaconry of North West Europe - August, September Archdeaconry of Germany and Northern Europe Nordic and Baltic Deanery - September, October Germany - November Swiss Archdeaconry - November, December Each Archdeaconry, with its Archdeacon, is remembered on a Sunday. On the other Sundays, we pray for subjects which affect all of us (e.g. reconciliation, on Remembrance Sunday), or which have local applications for most of us (e.g. the local cathedral or cathedrals). Some chaplains might like to include prayers for the other chaplaincies in their deanery. We also include the Anglican Cycle of Prayer (daily, www.aco.org), the World Council of Churches prayer cycle (weekly, www.oikoumene.org, prayer resources on site), the Porvoo Cycle (weekly, www.porvoochurches.org), and festivals and commemorations from the Common Worship Lectionary (www.churchofengland.org/prayer-worship/worship/texts.aspx). Sundays and Festivals, printed in bold type, have special readings in the Common Worship Lectionary. Lesser Festivals, printed in normal type, have collects in the Common Worship Lectionary. Commemorations, printed in italics, may have collects in Exciting Holiness, and additional, non- biblical, readings for all of these may be found in Celebrating the Saints (both SCM-Canterbury Press).
    [Show full text]
  • Porvoo Prayer Diary 2021
    PORVOO PRAYER DIARY 2021 The Porvoo Declaration commits the churches which have signed it ‘to share a common life’ and ‘to pray for and with one another’. An important way of doing this is to pray through the year for the Porvoo churches and their Dioceses. The Prayer Diary is a list of Porvoo Communion Dioceses or churches covering each Sunday of the year, mindful of the many calls upon compilers of intercessions, and the environmental and production costs of printing a more elaborate list. Those using the calendar are invited to choose one day each week on which they will pray for the Porvoo churches. It is hoped that individuals and parishes, cathedrals and religious orders will make use of the Calendar in their own cycle of prayer week by week. In addition to the churches which have approved the Porvoo Declaration, we continue to pray for churches with observer status. Observers attend all the meetings held under the Agreement. The Calendar may be freely copied or emailed for wider circulation. The Prayer Diary is updated once a year. For corrections and updates, please contact Ecumenical Officer, Maria Bergstrand, Ms., Stockholm Diocese, Church of Sweden, E-mail: [email protected] JANUARY 3/1 Church of England: Diocese of London, Bishop Sarah Mullally, Bishop Graham Tomlin, Bishop Pete Broadbent, Bishop Rob Wickham, Bishop Jonathan Baker, Bishop Ric Thorpe, Bishop Joanne Grenfell. Church of Norway: Diocese of Nidaros/ New see and Trondheim, Presiding Bishop Olav Fykse Tveit, Bishop Herborg Oline Finnset 10/1 Evangelical Lutheran Church in Finland: Diocese of Oulu, Bishop Jukka Keskitalo Church of Norway: Diocese of Sør-Hålogaland (Bodø), Bishop Ann-Helen Fjeldstad Jusnes Church of England: Diocese of Coventry, Bishop Christopher Cocksworth, Bishop John Stroyan.
    [Show full text]
  • St. Martin's, the Episcopal Church and the Anglican Communion
    St. Martin’s, The Episcopal Church and the Anglican Communion Welcome January 27, 2008 Dear Members of St. Martin’s: his reflection on our current What I hope to offer so eloquently crafted and proclaimed “state of affairs” in The greater by my predecessor, the Rev. Laurence TAnglican Communion, the is five succinct pieces A. Gipson, D.D.1 So while we may be a Episcopal Church in the United States, “diverse” community, it is important to our own Diocese of Texas and how under these headings: your Rector and leadership team that we these relate to St. Martin’s and our life I. What has been unfolding in the not sacrifice our core values on the altar together begins and will continue to be last decade, bringing us up to the of diversity. soaked in prayer. As you will see, I have present situation. (page 1) Some would say this is not an “easy put a great deal of thought and time into time” to be an Episcopalian. I would the words and pages that follow. This is II. The general and specific responses take it another step and say, it is not an not a “knee jerk” reaction, but your new of your Parish leadership, (Rector, “easy time” for Christians in general Rector’s take on the current situation. vestry, etc.) and concrete steps we are taking as we step into the future. who walk in a world (and sometimes Before I begin, I think it is important (page 11) even an institutional church) that can be to acknowledge how very blessed we increasingly hostile to basic, orthodox are at St.
    [Show full text]
  • Unity in Mission a Bond of Peace for the Sake of Love
    Unity in Mission A Bond of Peace for the Sake of Love C. Andrew Doyle Unity in Mission: A Bond of Peace for the Sake of Love Copyright © 2015 by C. Andrew Doyle First Published in the United States by C. Andrew Doyle as the Bishop Of The Episcopal Diocese of Texas 1225 Texas Ave Houston, TX 77002 ISBN---13: 978---1514741436 ISBN---10: 1514741431 New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. Printed in the United States of America August 2015 Second Edition First Printed in the United States of America April 2012 I ask not only on behalf of these, but also on behalf of those who will believe in me through their word, that they may all be one. As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you have sent me. The glory that you have given me I have given them, so that they may be one, as we are one, I in them and you in me, that they may be completely one, so that the world may know that you have sent me and have loved them even has you have loved me. John 17:20-23 Blessed are the peacemakers, for they will be called children of God. Matthew 5:9 CONTENTS Acknowledgments i 1 Remarks by Secretary James A. Baker III Pg 1 2 Choosing Unity Pg 5 3 The Future We Create Pg 10 4 The Responsibility of Bishop as Leader Pg 18 5 Unity as an Instrument of Communion Pg 25 6 Essential Foundations of Marriage Pg 46 7 We Are Not of One Mind Pg 67 8 A Communal Response Pg 89 9 A Strategy for Unity in Mission Pg 94 10 On Pilgrimage Together Pg 99 11 Forward into Mission Pg 162 ACKNOWLEDGMENTS I am grateful for the many people who have spent time with me over these past seven years and shared their hopes and desires as well as their concerns and prayers.
    [Show full text]
  • The Political Role of Northern Irish Protestant Religious Denominations
    University of Tennessee, Knoxville TRACE: Tennessee Research and Creative Exchange Supervised Undergraduate Student Research Chancellor’s Honors Program Projects and Creative Work 2-1991 The Political Role of Northern Irish Protestant Religious Denominations Henry D. Fincher Follow this and additional works at: https://trace.tennessee.edu/utk_chanhonoproj Recommended Citation Fincher, Henry D., "The Political Role of Northern Irish Protestant Religious Denominations" (1991). Chancellor’s Honors Program Projects. https://trace.tennessee.edu/utk_chanhonoproj/68 This is brought to you for free and open access by the Supervised Undergraduate Student Research and Creative Work at TRACE: Tennessee Research and Creative Exchange. It has been accepted for inclusion in Chancellor’s Honors Program Projects by an authorized administrator of TRACE: Tennessee Research and Creative Exchange. For more information, please contact [email protected]. - - - - - THE POtJ'TICAIJ I~OI~E OF NOR'TI-IERN IRISH - PROTESrrANrr REI~IGIOUS DENOMINATIONS - COLLEGE SCIIOLAR5,/TENNESSEE SCIIOLARS PROJECT - HENRY D. FINCHER ' - - FEnRlJARY IN, 1991 - - - .. - .. .. - Acknowledgements The completion of this project would have been impossible without assistance from many different individuals in the United States, the United Kingdom, and the Republic of Ireland. I appreciate the gifts of interviews from the MP's for South Belfast and South Wirral, respectively the Reverend Martin Smyth and the Honorable Barry Porter. Li kewi se, these in terv iews would have been impossible without the assistance of the Rt. Hon. Merlyn Rees MP PC, who arranged these two insightful contacts for me. In Belfast my research was aided enormously through the efforts of Mr. Robert Bell at the Linen Hall Library, as well as by the helpful and ever-cheerful librarians at the University of Ulster at Jordanstown.
    [Show full text]
  • Week of Prayer for Christian Unity Preacher: Rt Rev Trevor Williams (Formerly Church of Ireland Bishop of Limerick) 21.01.2018
    3rd Sunday in Ordinary Time (B) (Jonah 3:1-5.10 / Mark 1:14-20) Week of Prayer for Christian Unity Preacher: Rt Rev Trevor Williams (formerly Church of Ireland Bishop of Limerick) 21.01.2018 First of all I want to express my appreciation to the Brothers for their invitation to speak to you during the Week of Prayer for Christian Unity. It is true that our Churches are divided. But I also believe that the Unity we have as Christians together, as members of the same family, is at a much deeper level that the differences between our denominations. And our world needs most of all to see how we can live creatively with differences of race, culture, politics and religion. “The time is fulfilled, and the kingdom of God has come near: repent, and believe in the good news”. Perhaps the shortest sermon every preached. This is a special moment, says Jesus, The Kingdom of God is near, Now is the time when fulfilment of God’s plan begins, where God’s presence will be seen and witnessed, where the world as God intends it to be will be made visible. This new world order is in contrast to the way things are and have been, God’s power is bringing about a new world. Repent and believe. Repent here is much more stop your sinning, Repent and believe means to open up your minds to accept the wonderful new reality the love of God has in mind for his world, and let that new reality shape your life.
    [Show full text]
  • Anglican Principles for Liturgical Revision
    ATR/92:3 Expressing What Christians Believe: Anglican Principles for Liturgical Revision J. Barrington Bates* What principles have guided liturgical revision in the Anglican Communion? This essay attempts to address that question for each of four historical periods, as well as offer suggestions for fu- ture revision. The author asserts that we cannot simply forge ahead with more experimental texts and trial liturgies if we truly endeavor both to value the inherited tradition and to move where the Spirit is leading us. By working toward a shared understand- ing of principles for liturgical revision, the Episcopal Church and other entities in the Anglican Communion can potentially avoid fractious conflict, produce better quality liturgical texts, and foster confidence that we are following divine guidance. “Liturgy expresses what Christians believe. To change the liturgy therefore runs the risk of changing doctrine—or at least those doctrines which worshippers regularly hear and absorb and which become part of their Christian identity.”1 Since the formal establishment of a separate identity for the Church of England from that of Rome in the sixteenth century, the various church entities that now form the Anglican Communion have made numerous revisions to their liturgy. What principles have guided these efforts? This essay attempts to address that question for each of four historical periods: (1) the reforms of the sixteenth cen- tury, focusing on the claims made by Thomas Cranmer and Richard * J. Barrington Bates currently serves as rector of the Church of the Annunciation in Oradell, New Jersey (www.annunciationoradell.org). He holds a Ph.D. in liturgical studies from Drew University, as well as master’s degrees from the Church Divin- ity School of the Pacific, the Graduate Theological Union, the General Theological Seminary, and Drew.
    [Show full text]