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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 Th at Uses the 928 BCP? Page 2 n Refl ections from the Editor’s Desk Page 3 n Th e Church of 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 by the 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 , 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 (62) 824 3933. year cycle Eucharistic Lectionary, which A number of readers have written to is a departure from the 928 BCP. Th e tell us of other parishes that use the 928 928 BCP includes the Collect, Epistle, Prayer Book. It makes us glad to know of and Gospel. Sadly, we will no longer list such places, and also that folks are read- parishes from that jurisdiction, unless we ing Mandate. Some have written to tell e List parishes that use the know for a fact that the 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 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 642 60 992 437 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 65 5380 Sunday Holy Communion :00 am Th e Rev. Frederick Basil Sunday Holy Communion 0:30 am 5:00 pm Th e Rev. Mr. Michael Dunston, - Th e Rev. Richard M. Bruton, 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 928. Phone -800-PBS-928. Postmaster: Please send address changes to the above address. ANDATANDAT Visit the websites of the Society: www.episcopalian.org/pbs928 & www.anglicanmarketplace.com. M PagePage 2 E Refl ections from the Editor’s Desk 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 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 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 only twice and cites Scripture only For example, in terms of actions; for me the in its very last paragraph. One 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 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 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 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 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 – 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. In fact, I have gained the impression of the Communiqué in the light of the context in over the years that, on basic moral and theologi- which it was issued. I invite and urge you to read cal matters, the African Archbishops, for example, them. ANDAT M Page 3 E Th e Primates: Guests of the On February 22, the Primates were welcomed logical liberalism have moved the Church away by the Church of Ireland in the Cathedral of St Pat- from some of its Protestant convictions. Th ose rick at Armagh. who wish to make a stand for gospel distinctives Th e Church of Ireland is composed of twelve within the church, therefore, are often branded , each with a single bishop (there are no “sectarian.” suff ragans or assistants in Ireland). Th e Church, Broadly speaking about 75% of Irish Anglicans which was disestablished in 87, is unasham- live in the fi ve northernmost dioceses (Armagh, edly an all-Ireland body with several of the dio- Clogher, Down, , Connor) which mainly ceses straddling either side of the border between cover Northern Ireland and the border counties of Northern Ireland and the . Like the . It is in Northern Ireland that the , it has two provinces, each you would fi nd a far greater concentration of evan- with an Archbishop, but these provinces predate gelical clergy and . Towards the south and west the 922 partition of Ire- of the island the Church land, and so do not align tends to be more liberal, with the political bound- yet these dioceses enjoy ary. a disproportionate level Th e dioceses are of representation in the PROVINCE OF decision-making process ARMAGH of the Church. Armagh: Most Rev. Robin Th ere is one theologi- Eames cal college to serve the Clogher: Rt. Rev. Michael entire church; ordinands Jackson are discouraged from Derry and : Rt. seeking training at any Rev. Kenneth Good Anglican college else- Down and Dromore: Rt. where. Th is we are told, Rev. is to preserve a sense of Connor: Rt. Rev. Alan community among our Harper clergy and to instil a sense Kilmore, Elphin and of “the Church of Ireland Ardagh: Rt. Rev. ethos,” whatever that may Kenneth Clarke be! Th e Church of Ireland , and Th eological College in Anchony: Rt. Rev. , is fi nanced largely Richard Henderson by the wealthy, growing PROVINCE OF parishes in the North, yet DUBLIN promotes an ethos and theological outlook alien to Dublin and Glendalough: Most Rev. John Neill many of them. Meath and Kildare: Most Rev. In 2004, the Church of Ireland published a Cashel, , Lismore, Ossory, Ferns and “new edition” of the Church of Ireland “Book of Leighlin: Rt. Rev. Peter Barrett Common Prayer.” Whilst there had been earlier , and Ross: Rt. Rev. update of the BCP (most recently in 926), these Limerick, Ardfert, Aghadoe, Killaloe, had consisted of minor changes to the 662 edi- and : Rt. Rev. Michael Mayes tion. Th e 2004 book was a new departure, with (United Dioceses are usually referred to by modern language services alongside services with the fi rst name in their title, e.g. Limerick, Tuam, traditional language (and theology!). Inevitably Down, Cork) the modern services are more ambiguous in their Th e Church of Ireland is a small church, with language about God – “he” or “his” in relation to less than 500 clergy and a church population of the Father or the Spirit is consistently avoided, e.g. 350 000. In an island where Roman Catholicism is “peace to God’s people on earth.” Th e most wor- the main denomination, the Church of Ireland has, rying aspect is that this book is called “Th e Book until recent times, tended to be on the of Common Prayer” and as such forms part of the and Protestant side of . However, the doctrinal corpus which newly-ordained clergy are ANDAT desire for civic peace and the ascendancy of theo- to subscribe. M Page 4 E Th e Primates’ Meeting 1. The Impotency of the Anglican Way as an international church/denomination

clear diff erence in style is to be noted rality, used what seem weak forms of address. Th eir between the way in which various African Communiqué does not say to North America, “We Anglican and Meetings of Bishops require” or “We command in ’s Name” but Ahave recently spoken of the innovations pursued simply “we request”. It asks for the compliance by the Churches of North America and that of the of the off enders; it does not address them in the Communiqué issued from the Primates’ Meeting Name of the Lord. on February 24, 2005. Th is diff erence is partly that Th e only authority possessed by the Primates’ the former were written by Africans and the latter Meeting as such is a moral one and so the Primates was drafted by an Australian; but it is much more appealed to the Episcopal Church and the Anglican in terms of what we may call Anglican Polity. Church of Canada to change their ways and return A of a Province is, under God, the fi nal to the doctrine and practice of the vast majority in authority in that Province and so when it speaks terms of sexuality, and meanwhile asking them to it can do so, if it wishes, absent themselves from in the style of the apos- certain joint meetings tles and of the councils (e.g. Anglican Consul- of the Church. Th at is, tative Council). it can speak as a body Th is said, it is with the Word of God well known by these and both interpreting two North Ameri- and applying that Word can Churches that a to a given situation or majority of Provinces against a known heresy of the Anglican Com- or immorality. And this munion of Churches is how various African has declared itself to groups have spoken of be in broken commu- what they judge to be nion with them and the acceptance and cel- Archbishop James Ayong of Papua New Guinea and the so behind the moral President Bishop of the Middle East, the Most Rev’d Clive ebration of heresy and Handford, discuss matters during a break at the Ireland authority there is the immorality in North meeting (ACNS/Rosenthal) full reality of ecclesial American Churches. censure, and that on a But in terms of having one voice in the world, big scale! as does the Roman Catholic Way through the It needs also to be known that this ecclesial cen- and Vatican, the Anglican Way has to seek to fi nd sure of broken communion is the basic reason why one through the coming together of representa- there was no Common Eucharist at the Primates tives and leaders from the 38 provinces in ordered Meeting – for the fi rst time ever! Th ere was a ser- ways – e.g., in the , Anglican vice of Holy Communion on off er each morning Consultative Council & Primates’ Meeting. Such conducted by one of the chaplains but this was bodies have moral authority but no legal or doc- optional and not part of the offi cial joint gather- trinal authority. Anything that they unanimously ings of all the Primates. Th us there was the search or by a vast majority recommend can only become for at the Meeting but no expression of it part of the Anglican Way when accepted by each in Common Eucharist. and all of the Provinces. A fi nal thought. When the African Primates Th is explains how it is that the African Bish- come to explain what the Meeting decided to their ops can state “Th us saith the Lord” when speak- people, it may be that they will put the “we request” ing to North American bishops. It also makes into a stronger verbal form, even as people report- clear why they believe that they must be in broken ing on the Primates’ Meeting have already done, communion with them and are also willing to calling it “exclusion”. adopt parishes in the USA and Canada, where the While the present separation between North local bishop is judged to be a heretic or immoral America and the rest of the Anglican Family may person. not yet be likened to a divorce, it is certainly like a It also explains why the Primates’ Meeting, very serious stage in marriage counseling to pre- wherein the vast majority believes the North vent divorce, and the likelihood of divorce appears Americans to be commending heresy and immo- greater in 2005 than does reconciliation in truth. ANDAT M Page 5 E Th e Primates’ Meeting

2.What does the Communiqué tell us?

he following is intended to give a sense of of North America. So underlying the seemingly what the Primates discussed and decided respectful and gentle language of the Communi- and what are some of the implications of qué is “tough talking.” Th e primary drafter of these Ttheir decisions. paragraphs was the Australian (liberal) Primate, .Where the Primates met Dr. Carnley, and this also is to be borne in mind in Th e Dromantine Centre, Newry, Northern Ire- interpretation. land, from February 20 – 25. Th is is a former R.C. 2. We as a body continue to address the Seminary set in an attractive rural situation. Th ree situations which have arisen in North Amer- Primates (Burundi, Hong Kong and North India) ica with the utmost seriousness. Whilst there were unable to attend because of pressing personal remains a very real question about whether reasons. the North American churches are willing to 2. Th e context of their Meeting accept the same teaching on matters of sexual “Common prayer and worship, including Even- morality as is generally accepted elsewhere song on the 22nd at St Patrick’s Cathedral, Armagh.” in the Communion, the underlying reality of However, there was no Common Eucharist, where our communion in God the Holy is all were expected to attend. Instead, chaplains pro- obscured, and the eff ectiveness of our common vided a service of Holy Communion daily for those mission severely hindered. who wished to attend. Apparently, due to the real- 3. We are persuaded however that in order ity of impaired and broken communion between for the recommendations of the Windsor the Primates, the Common Eucharist was not Report to be properly addressed, time needs to attempted. Th ere was attempted Koinonia/Fellow- be given to the Episcopal Church (USA) and ship but without eucharistic Communion. to the Anglican Church of Canada for consid- 3. Th e topics they addressed – reports on the eration of these recommendations according eff ect of the Tsunami disaster, the , to their constitutional processes. HIV/Aids, Millennium Development Goals, theo- 4. Within the ambit of the issues discussed logical education, the defi nition of “Th e Anglican in the Windsor Report and in order to recog- Way.” Of these, that which occupied most time and nise the integrity of all parties, we request that the intense attention of the Media were the rec- the Episcopal Church (USA) and the Angli- ommendation of the Windsor Report with respect can Church of Canada voluntarily withdraw to the situation in North American Anglicanism, their members from the Anglican Consulta- where innovations (judged to be heresy and immo- tive Council for the period leading up to the rality by many) have been introduced into the Epis- next Lambeth Conference. During that same copal Church of the USA and the Anglican Church period we request that both churches respond of Canada. through their relevant constitutional bodies 4. What they affi rmed in the Windsor to the questions specifi cally addressed to Report them in the Windsor Report as they consider “We welcome” they said, “the general thrust of their place within the Anglican Communion. the Windsor Report as off ering a way forward for (cf. paragraph 8) the mutual life of our Communion” but they had 5. In order to protect the integrity and some reservations about details, e.g., the nature legitimate needs of groups in serious theo- and content of the proposed Covenant and the logical dispute with their diocesan bishop, extended role of the . or dioceses in dispute with their Provinces, 5. What they said about North America we recommend that the Archbishop of Can- Th is is contained in paragraphs 2 to 9 of the terbury appoint, as a matter of urgency, a Communiqué and these are printed below. In order panel of reference to supervise the adequacy to understand their language, it must be borne in of pastoral provisions made by any churches mind that the Primates’ Meeting has no power of for such members in line with the recommen- discipline or censure, but it does have by reason of dation in the Primates’ Statement of Octo- the stature of the persons involved a moral author- ber 2003 (xii). Equally, during this period we ity. Further, to appreciate the full power of this commit ourselves neither to encourage nor to section, one must also recall that a majority of the initiate cross-boundary interventions. Primates present had already declared themselves 6. Notwithstanding the request of para- ANDAT out of eucharistic communion with the provinces graph 4 of this communiqué, we encourage M Page 6 E the Anglican Consultative Council to orga- ACC meeting in England). nise a hearing at its meeting in Nottingham, (e) It is not yet decided whether or not the England, in June 2005 at which representa- Bishops of North America will be invited to the tives of the Episcopal Church (USA) and the next Lambeth Conference of Bishops, due in the Anglican Church of Canada, invited for that summer of 2008. specifi c purpose, may have an opportunity to (f) African Primates tend to describe what set out the thinking behind the recent actions is being said to the North American Churches in of their Provinces, in accordance with para- stronger terms than does the Communiqué. Th ey graph 4 of the Windsor Report. speak of “exclusion” and “discipline”. 7. In reaffi rming the 998 Lambeth Con- (g) For the Episcopal Church, the major deci- ference Resolution .0 as the present position sion time will be the General Convention in 2006, of the Anglican Communion, we pledge our- where, by what is decided concerning the innova- selves afresh to that resolution in its entirety, tions in sexual doctrine and conduct, the place of and request the Anglican Consultative Coun- the ECUSA in the Anglican Communion will be cil in June 2005 to take positive steps to initi- eff ectively determined. To talk about the creation ate the listening and study process which has of a New Province for the Anglican Communion been the subject of resolutions not only at the in North America before that date may be prema- Lambeth Conference in 998, but in earlier ture. Conferences as well. 7. Th e Ideal which the Primates seek 8. In the meantime, we ask our fellow pri- Th is is set out in the last paragraph, which is the mates to use their best infl uence to persuade only paragraph that actually cites Holy Scripture. their brothers and sisters to exercise a mora- 22. Our common commitment to the pur- torium on public Rites of Blessing for Same- suit of projects such as these, together with our sex unions and on the of any recent very positive experience of close practi- bishop living in a sexual relationship outside cal co-operation in response to the tsunami Christian marriage. disaster, convince us of the enormous impor- 9. Th ese strategies are intended to restore tance of our shared work together as Prov- the full trust of our bonds of aff ection across inces of the Anglican Communion. Indeed, the Communion. in the course of our meeting, we have become 6. Further comments on Paragraphs 4 even more mindful of the indissoluble link to 9 between Christian unity and Christian mis- Based upon what was said by Primates at the sion, as this is expressed in Jesus’ own prayer Press Conference on the 25th, individually on the that his disciples should be one that the world telephone or on TV & radio. may believe (John 7.2). Accordingly, we pray (a) Th e Archbishop of Canterbury and other for the continuing blessing of God’s unity and Primates remain in eucharistic communion with peace as we recommit ourselves to the mis- most if not all of the bishops of North America, sion of the Anglican Communion, which we during this period of “voluntary separation.” share with the whole people of God, in the (b) Th e present situation is to be compared transformation of our troubled world. not to a divorce of two provinces from the rest but “Do not be conformed to this world but be rather as fi nal attempts at reconciliation. transformed by the renewal of your mind, that (c) Th e Primates, who presently have adopted you may prove what is the will of God, what is parishes in North America, will retain them until good and acceptable and perfect.” (Romans 2.2) such time as a wholly satisfactory form of pasto- “All this is from God, who through Christ rec- ral oversight for them is provided within the pro- onciled us to himself and gave us the ministry posed new arrangements to be supervised by the of reconciliation” (2 Corinthians 5.8) Archbishop of Canterbury. Th e possibility is real Because of impaired and broken communion that a satisfactory form of pastoral oversight from due to major diff erences over women’s within North America may never be produced, for and forms of sexual relations, it would seem that it depends on the willingness and good offi ces of the Anglican Provinces are more like an inter- the local bishops, who may be totally committed national denomination than a true Communion to the innovations and unwilling to change. of Churches. Perhaps they are as a dysfunctional (d) Some Primates (with many people in their family, which is seeking to fi nd its way to genuine provinces) fi nd it extremely diffi cult to compre- friendship and fellowship. Let us pray that true hend how the North Americans can justify their Communion will be found either with or without innovations from Scripture and so they want one the present North American Provinces – prefera- more opportunity to hear explanations of this (thus bly with the latter as the leaders repent and change the invitation to the North Americans to the next their doctrines and ways. ANDAT M Page 7 E Th e Primates’ Meeting

3. Th e Anglican Communion and Communion with God the Holy Trinity

ere are two paragraphs from the Commu- bonds of aff ection between the Provinces but niqué which make claims about the rela- also substantial agreement in doctrine and prac- tion of Anglicans to the Blessed, Holy and tice, to claim that the unity and diversity of the 38 HUndivided Trinity of the Father, the Son and the Churches mirrors the Holy Trinity is an exceed- Holy Ghost. ingly bold and high claim. Indeed, it is an excessive 2. We as a body continue to address the claim, and very diffi cult to justify in the biblical situations which have arisen in North Amer- and patristic use of Communion and Fellowship. ica with the utmost seriousness. Whilst there So when there is a major crisis in relations between remains a very real question about whether the Churches of the Provinces and they are not in the North American eucharistic communion churches are willing to one with another, as is the accept the same teach- case in 2005, it is border- ing on matters of sexual ing on the blasphemous to morality as is generally speak of the claimed unity accepted elsewhere in merely being “obscured.” the Communion, the Th e fact of the matter is underlying reality of our that even if there is in the communion in God the very best of times a hint Holy Trinity is obscured, of the mirroring of the and the eff ectiveness of unity and diversity within our common mission God in the relations of the severely hindered. Anglican Churches, there 3. We are persuaded is certainly no trace of such however that in order for right now! Th e Primates the recommendations of recognized this in their the Windsor Report to Meeting in February 2005 be properly addressed, by not having a Common time needs to be given Corporate Eucharist but to the Episcopal Church meeting only together for (USA) and to the Angli- daily prayers and can Church of Canada study. (Th e daily Eucharist for consideration of conducted by a chaplain these recommendations was optional.) according to their con- Archbishop greets the Primates of the In particular, the Epis- Anglican Communion and government offi cials in stitutional processes. the cathedral of St Patrick at a service of Evensong copal Church of the U.S.A. attended by all the bishops of the Church of Ireland and the Anglican Church Comment: and people from the of Armagh (ACNS/ of Canada actually deny Rosenthal) Over the last decade, in practice the received, it has become increasingly common for Anglican classic and historic doctrine of the Holy Trinity by leaders and theologians to claim that the commu- their adoption of what can only be called, in tradi- nion (koinonia) enjoyed within the Church of a tional terms, heresies and immoralities. And they Province and between the Churches of the Prov- have caused the cessation of eucharistic commu- inces is grounded in the Holy Trinity. nion in a big way! Th e usual line is that there is unity and diver- Perhaps the Primates of the Anglican Churches sity in the Blessed, Holy and Undivided Trinity and and their advisers would be well advised to cease this unity and diversity is mirrored and refl ected claiming to mirror in their unity and diversity the in the unity and diversity of the Churches of the Blessed Trinity. Th e fact of the matter is that their Provinces. Further, as there is Communion in God unity is an ideal not a reality, and much of their between the Th ree Persons so there is communion diversity is caused by sin and error. Meanwhile, we between the diff ering Churches of the Provinces may add, they would possibly be well advised to so they can be called a Communion of Churches. study the use of koinonia in the , Let us refl ect upon this claim. and as used by the Early Church, and conform ANDAT At the best of times, when there are not only their claims to that usage. M Page 8 E Th e Primates’ Meeting

4. Wrong use of the Quadrilateral condoned by the Primates’ Meeting!

n their Communiqué of February 24 the Pri- of the Formularies either in law or in prac- mates summarized their discussion of Th e tice in the latter half of the 20th century has been Windsor Report. Paragraph 9 is a summary of the underlying cause of much of the apostasy and Ipart of this discussion, dealing with the need for error in Anglicanism since the 960s. Indeed, it has a Covenant to bind the Provinces of the Anglican caused the need also for more and more empha- Family together for the future in a basic agreed sis upon the so-called “Instruments of Unity” (the statement of Faith and Conduct, and See of Canterbury, Th e Lambeth Conference, the Polity. Anglican Consultative Council and the Primates’ 9. We welcome the proposals in Section Meeting) C for the future development of the Instru- Th e excellent Chicago/Lambeth Quadrilateral ments of Unity (viii), although we recognize produced by the Protestant Episcopal Church that serious questions about the content of of the U.S.A. and then endorsed by the Lambeth the proposal for an Anglican Covenant (ix) Conference was set forth as a guide for Anglicans and the practicalities of its implementation in relations and unions with other Churches. It mean that this is a longer term process. We presumed that the Anglican Churches were wholly were glad to be reminded of the extensive committed to the reformed Catholic Faith through precedents for covenants that many Anglican the Formularies [Th e classic BCP, Ordinal and churches have established with ecumenical Articles of Religion], in which are found the four partners, and that basics of the Quad- even within our rilateral (Bible, Communion the Creeds, Sacraments Chicago/Lambeth & Episcopate). Th e Q u a dr il a t e ral Quadrilateral was has already been seen as the minimum eff ectively oper- basis upon which ating as a form re-union or union of covenant that with other Churches secures our basic could take place. commitment to Never for a moment scripture, the was it envisaged that Nicene Creed, the it would serve as the two Sacraments basis of commu- of the Gospel and nion between fellow the Historic Epis- Th e Primates of Central Africa (middle) and the Southern Cone Anglican Churches copate. We there- (right) with the Revd Canon (left) at the plenary or as an adequate session on theological education during the Primates Meeting in fore commend Northern Ireland. (ACNS/Rosenthal) doctrinal basis for this proposal as any Church! a project that should be given further consid- It is most interesting to note that the majority eration in the Provinces of the Communion of the lively, orthodox branches of Anglicanism between now and the Lambeth Conference in Africa either use a form of the classic Book of 2008. In addition, we ask the Archbishop of Common Prayer (662) in translation or in Eng- Canterbury to explore ways of implementing lish, whereas the Episcopal Church has set aside this. its own classic Prayer Book of 928 in favour of a modern one crafted in the 970s. Comment: Perhaps the severe encounter with modernity Until the advent in recent times of the multi- and post-modernity, which has so rattled and dis- tude of new forms of services and , along turbed the Anglican Churches of the West/North with new translations and paraphrases of the Bible, since the 960s and has reached crisis point in there was absolutely no need of a covenant to bind the battle of sexuality, will serve as a clarion call Anglican provinces together. Th e commitment to to them to “dig again the wells of Abraham” and the Formularies (the classic BCP, Ordinal and Arti- return to their roots, to the doctrine, discipline cles of Religion) was very adequate. Setting aside and worship of their historic Formularies! ANDAT M Page 9 E Th e Primates’ Meeting

5. Do they actually & clearly condemn in their Communiqué “Gay Sex” as sin against God and our Lord Jesus Christ?

he answer seems to be “No”! less, they are later invited ( Paragraph 6) to attend Th is is perhaps surprising and so let us the next meeting of this Council in order to explain note what they wrote (or what their scribe their doctrines and reasoning to all the members. TDr, Carnley, Primate of Australia and a noted lib- Th ere is no hint of their being in doctrinal and eral churchman, wrote on their behalf). moral error, merely that they are innovators! In Paragraph 6 they stated: Finally in Paragraph 8 it is stated: We also wish to make it quite clear that in In the meantime, we ask our fellow pri- our discussion and assessment of the moral mates to use their best infl uence to persuade appropriateness of specifi c human behav- their brothers and sisters to exercise a mora- iours, we continue unreservedly to be com- torium on public Rites of Blessing for Same- mitted to the pastoral support and care of sex unions and on the consecration of any homosexual people. Th e victimisation or bishop living in a sexual relationship outside diminishment of human beings whose aff ec- Christian marriage. tions happen to be ordered towards people of Here there is no statement that these innova- the same sex is anathema to us. We assure tions are sins but only that they should not be con- homosexual people that they are children of tinued at the present time. A moratorium is not a God, loved and valued by him, and deserving full and fi nal cessation but only a temporary one. of the best we can give of pastoral care and It leaves open the cessation of the moratorium at friendship. a later date. Th is is a very positive affi rmation of homosex- It may be argued that behind this Communiqué ual people and their right to full church member- are both Th e Windsor Report and the Resolutions ship and is developed from Th e Windsor Report on Sexuality of the last Lambeth Conference (998). and from the last Lambeth Conference. Even so, it is most surprising that, in the light of In Paragraph 2 they stated: what a majority of the Primates has said (with pro- We as a body continue to address the situ- phetic passion and biblical urgency) inside and ations which have arisen in North America outside Synods in recent months about the fact with the utmost seriousness. Whilst there of sin and the need for repentance, this Commu- remains a very real question about whether niqué does not anywhere clearly state that active the North American churches are willing to homosexuality and same-sex unions are sinful. accept the same teaching on matters of sexual Th ere may be an implicit condemnation of them morality as is generally accepted elsewhere in the Communiqué, but it is not explicit! In fact, in the Communion, the underlying reality of the words “sin” and “repentance” do not occur in our communion in God the Holy Trinity is this rather long document, which mentions Jesus obscured, and the eff ectiveness of our common Christ only twice! mission severely hindered. No wonder the various pressure groups for Here it is stated that the teaching in North homosexual persons are reasonably pleased with America is diff erent from that in other places and this Statement from the Primates! No wonder tra- also that this division obscures communion with ditional Anglicans are worried that the Primates God and common mission. However, there is no failed to address with appropriate biblical wisdom criticism of the North American position as such and vigor what they see as the apostasy being cre- for it is described as being not the same as in other ated in a growing number of provinces through the parts of the world. departure from biblical faith and morality. In Paragraph 4, the North American Churches Th e reader of this Communiqué is left asking are asked voluntarily to withdraw from participa- whether the majority of Primates actually read very tion in the Anglican Consultative Council and to carefully what their liberal Brethren produced for consider their place in the Communion. Neverthe- their approval and for publication to the world.

Please remember to be generous to the Prayer Book Society in your ANDAT Christian giving and also to mention it in your will. M Page 0 E Th e Primates’ Meeting

6. Th e Sermon Preached by the Archbishop of Canterbury, the Most Revd , at St Patrick’s Cathedral, Armagh, 22 February 2005

n the name of the Father, the Son and of the make a lasting peace; who alone can give true and Holy Spirit. Amen. adequate thanks to God for the whole world; who From our fi rst reading this evening, ‘you alone can off er the sacrifi ce that restores relation- Ishall be to me a kingdom of and a holy ship between God and the world. And it is this one nation’. great high who then calls us afresh to be Th ese words spoken to the people of Israel in the instruments of his peace; to be a priestly people, wilderness are spoken again to the church in the because we know that peace has been made. And New Testament. And spoken to us today. But what we put our lives in his hands; we let him use us, is it to be called to be a kingdom of priests? In the we let him build us into a place where he can be: understanding of those who wrote our Old Testa- a sanctuary, a temple for his glory. And we can do ment lesson, the priest was the focus of everything this, we can put ourselves into his hands because that God’s people gave to God. Th e priest on behalf we know that it is not for us to make peace, but of the people gave thanks; made sacrifi ces; made for us to inhabit the peace that he has made and to atonement; made peace between God and the draw the world into it. world. And so for Israel to be called to be a priestly So we who are called to be instruments of people in the midst of the nations of the world is Christ’s peace, we who are called to be the king- for Israel to be dom of priests called to give to in his name and God on behalf of power, we like the world. To give the Old Testa- thanks, to make ment priests, peace. God’s in the words of people are there the prayer book, so that there may make prayers and be peace between supplications and Earth and give thanks for . And yet all. Th e Church is as the Letter to above all a place the Hebrews tells where prayer us so forcefully and supplication in the New Tes- and thanksgiv- tament, human Th e Archbishop of Canterbury, the Most Revd Rowan Williams, celebrates ing happen. If the beings alone the fi nal Eucharist of the Primates Meeting in the Dromantine Centre, Church fails to be Newry, Northern Ireland, on Friday. Assisting him are (left) the Revd cannot make Andrew Norman, Lambeth Palace staff , and the meeting’s chaplain, the such a place, it is lasting peace Revd Shane Forster of the Diocese of Armagh. (ACNS/Rosenthal) no real Church. between Earth But the worship and Heaven. Th e sacrifi ces are off ered year after that is off ered in the Church, the prayer and praise year and yet sin, warfare, spirit and body returns and thanksgiving, is not simply what we do. It is again and again. Th ose repeated off erings cannot what Christ does. Th e Church is a place where make the fundamental change that is required. the peacemaking worship of Christ is real. A pillar And so it is that the calling of God’s priestly people of fi re in our midst between Earth and Heaven. narrows down to the one who is our great high Th at is what the Church is for. Th e one sacrifi ce priest, Jesus Christ, priest forever after the Order of Christ that sustains all our prayers, that perme- of Melchisedek as the Letter to the Hebrews has ates all our praise and thanksgiving; the one worth it. off ering, the one true act of worship - that is the And it is that calling, Christ’s calling to be the life of the Church. one and only true peacemaker that we read about So what is required of us who are called into this in our New Testament lesson. ‘He is our peace who fellowship? We are required fi rst of all to know that has made us both one, making peace that he might is Christ who has made peace. In other words, we reconcile us both to God in one body through the are not to be anxious. A doomed peace of advice it Cross’. Th e calling of all God’s people rests on the may be for any Church, not least for the Anglican shoulders of the one man, the one who alone can Communion at the moment, and yet that is what ANDAT M Page  E Christ says to us. He has made peace and our life our doors. But, we are called to be a kingdom of rests on what he has done and on nothing else. So priests, and to be built as a holy temple so that the our own eff orts at peacemaking and witnessing to world may be invited, may see, may be transfi g- peace in world and Church alike must not be char- ured. acterised by anxious striving, by desperate activ- Th ere are many defi nitions of what it is to be a ism, by the passion to get it all sorted and all right, priest, but one that has struck me with great force now. He has made peace by the blood of his Cross, recently is this: a priest is someone who in his and we live in the fullness of what he has done and friendship reveals to me the face of God. Someone we warm ourselves at the pillar of fi re that is set, who in his or her friendship reveals to me the face up in our midst, between Earth and Heaven by his of God. To be a kingdom of priests then, is to be a prayer and sacrifi ce. people through whose friendship God can be seen. And secondly, we are called to fi nd that peace Are we friends to God’s world? We shall be so if we in the shared off ering of thanks. To fi nd peace in learn to be friends of Jesus Christ and friends with our worship together. Th e writer to the Hebrews one another. But it may then be that we are able tells us not to be slow in coming together to wor- to be true priests in sharing that face to the world, ship, or reluctant as some are. Because it is as we which is not ours and never will be the face of the pray together that we fi nd the peace that Christ has one who has called us, and loved us, and pledged made. And again and again in the midst of our ten- himself to us, and lives and works and prays in our sions, our struggles and uncertainties, it matters midst, Jesus Christ. Th at is the calling of a priestly more than we can readily say that we should let people; the kingdom of priests, the holy nation, the ourselves be drawn together by that pillar of fi re, to calling given to God’s people from the beginning, make prayers and supplications and give thanks in the calling brought to its consummation in Jesus the power of the Christ who is among us. So that, Christ, the calling through Christ renewed to each third, we are called upon to become, as the New one of us and every Christian community of which Testament lesson suggests, a place where God is to we are a part. be found. Th at is what the Church exists for and I Th e call to our Anglican Communion to be a say it once again, a place where the reality of Christ kingdom of priests, a priestly people. Th ose among is alive in our midst, a place where God is to be whom the prayer of Christ may be seen and heard. found. Th e peace that Christ has won may be tangible. A sanctuary. But remember the two meanings And to be a friendly home for a world of homeless of the word sanctuary in common use. A sanctu- people lost in unhappiness, in error, and sin. What ary, yes; a temple for God; but a sanctuary - a place greater calling can there be? May Christ then be of refuge, a place of asylum, to use a very current visible among us. May that pillar of fi re be seen word. A place where those who need a home and as we meet together to worship. With whatever have none may fi nd it. So that to be built by God doubts and tensions and uncertainties as we meet, into a sanctuary, a living temple, is not to be built he is there, as he has promised. May Christ be seen into some closed holy space. It is to be built into a and Christ’s peace be heard. May we all of us, as temple whose doors are open, where God is to be believers, be those who in their friendship show found and God’s peace makes a diff erence. In all the face of God to the world. And may the spirit of these respects, what deep conversion is required the Christ we praise among us help us through the of us? How readily we turn to anxious striving, as diffi cult conversion and the daily discipleship that if Christ had not died and been raised. How awk- alone will make that real and credible. Amen. wardly we sit with one another to pray together and worship together. How easy it is for us to close © Rowan Williams 2005

Continued from Page 5 of the tabular material in the prelims, the lessons this meant that the word spacing was very uneven and Calendar and the Table of Feasts.” because of the necessity to spread the Lexicon set- ting on some pages and squeeze it on others. A Of the making of many books, there is compromise had to be found, as matching the fi rst no end and last words didn’t give a very pleasing page—it Two other editions were published last Novem- looked as though the text was being forced to do ber—an Enlarged Edition using the new setting things it did not want to do. So, to even things out, and a brand new Large-Print Edition. Th e latter I had to do what the original compositors did and off ers an impressive 20-point typeface, and has cheat! Prayers and rubrics started and ended on the been designed to aid people with visual impair- same page but in turnover text it might turn over ments. It comprises three volumes: Services; Col- in a diff erent place. Th e italics in Lexicon are more lects, Epistles & Gospels; and Psalms. compressed than in Times so the rubrics took up Th e new editions can be purchased on line; less space; sometimes this was useful, sometimes in case of diffi culty, please telephone 044 223 ANDAT not! Th en it was necessary to clean up the setting 325586 or e-mail @cambridge.org M Page 2 E Th e Primates’ Meeting

7. Th e Anglican Church of Canada

pposition to the innovations in sexual- cil. Th e Primates’ request recognizes that commu- ity in the Church in Canada is led by the nion had been broken already prior to Newry. Th e coalition known as, Anglican Essentials Anglican Church of Canada now has to choose OCanada, in which a major participant is the Prayer either to return to the Anglican Communion or Book Society of Canada. On March st it issued this to “walk apart” from the rest of the seventy-seven Press Release, after a meeting with one of the Pri- million Anglicans in the global Communion. Th e mates, who had gone to Canada immediately at the Primates have encouraged the Anglican Church of close of the Primates’ Meeting. Canada to appear before the Council in June, 2005 to answer for its actions. An Open Letter to the Th e call for this choice comes from a unifi ed Anglican Church of Canada Communion, led by the Archbishop of Canterbury, Over the past two days, an extraordinary insight not just from a few “angry arch-conservatives”. into the mind of the Anglican Communion has Th e Primates’ call is made with profound love been provided to the Council of Anglican Essen- in the hope that the Anglican Church of Canada tials Canada, federation and network. Th e Primate and ECUSA will repent and do what is required to of the Southern Cone, re-establish their place Archbishop Gregory in the Communion. Venables, made a spe- However, should cial trip directly from the Anglican Church the Primates’ meeting of Canada refuse to in Newry, Northern Ire- do what is required, land, to Vancouver on Canadian Anglicans Sunday, February 27th - dioceses, parishes, to meet with the Essen- bishops, priests, indi- tials leadership and vidual laypeople - will later with a large gath- then have to make ering of representatives their choice: either to of many parishes that continue their affi lia- have remained faithful tion with the Anglican to the traditional doc- Th e Archbishop of Uganda, the Most Revd Henry Orombi, Church of Canada and trine of the Anglican greets members of the music group from the Church of St thus to walk apart, or to Mary and St Patrick, Newry, Northern Ireland, who provided Communion. music for one of the daily services in the Chapel of St Th eresa take action to remain as During his briefi ngs, at the Dromantine Centre (ACNS/Rosenthal) faithful members of the the Archbishop spelled Anglican Communion. out, with profound clarity and simplicity, the seri- Th e Archbishop of Canterbury, working ousness of the situation that faces both the Angli- through a monitoring “panel of reference”, will can Church of Canada and the Episcopal Church “supervise the adequacy of pastoral provisions” of the United States of America (ECUSA). He for those choosing to remain within the Anglican emphasized that several things need to be clearly Communion. understood. As Anglicans we wish to express our gratitude Th e Anglican Communion, with one voice, has and appreciation to the Primates. We thank them affi rmed the unchanging doctrine of the historic for their clear communique and also for their deep Christian faith once received from the apostles love and heartfelt desire that all Canadian Angli- and which continues to be the teaching of ortho- cans will continue to walk with them. dox around the world. Th e Commu- nion is also united in its affi rmation of the teaching Contact: on human sexuality provided by Resolution .0 of Mr. Michael Edward the 998 Lambeth Conference. General Secretary, Anglican Essentials Canada In the Communique’s language of compassion- E-mail: [email protected] ate love, which the Archbishop described as “typi- Phone: -866-883-7328 cal Anglo-Saxon understatement”, the Provinces of March , 2005 Canada and the United States have been asked to Th e Feast of St. David, 2005 withdraw from the Anglican Consultative Coun- ANDAT M Page 3 E Ghost and Spirit Donald M. StevensAre Ph.D. (Universitythey identicalof Reading) please. in Nor meaning? did the advent of Spiritualism in the here is no basic diff erence in meaning United States in the mid-nineteenth century help. between “ghost” and “spirit”. Th ey are an Th e use of the terms in the New Testament instance of the rich double vocabulary that indicates a subtle diff erence between them. At Tis English. “Ghost” is from the Anglo-Saxon “gast” the crucifi xion, Jesus “gives up the ghost” after (cf. German: der Heilige Geist=the Holy Ghost); saying “Father, into thy hands I commend my spirit is from the Latin spiritus (cf. French: le Saint spirit”. Here “ghost” would almost seem to mean Esprit=the Holy Spirit). “life”, and “spirit” to mean “soul”. In one post-resur- However, as the English language developed, rection appearance (Luke 24:36-39), the disciples each took on new connotations. “Ghost” tended were afraid, supposing “that they had seen a spirit”, to be of a defi nite person—the ghost of Charles I; which I equate with ‘ghost’. “spirit” began to be less defi nite in its meaning: “a Th e danger is that the Th ird Person of the Holy spirit passed before my face” (Job 4:5), but we are Trinity could be regarded either as a comic bogey- not told whose spirit. From being the spirit of man man waving white-sheeted arms in the air or as (“Jacob gave up the ghost”), “ghost” came to mean something vague, evaporating, and insubstantial the appearing of a person after he had died, as in like a rapidly dispersing cloud of incense. innumerable ghost stories; the spirit was part of It is best to treat these phrases as technical a person while he was alive. Th erefore, “Th e Lord expressions with a special meaning, as we do in be with you”—“and with thy spirit”. “And with thy ordinary life. When a judge gives a sentence to a ghost” would only be after the was dead; and criminal, he doesn’t supply a subject, an object, and that would be inappropriate because the ghosts of a verb with assorted adjectives and adverbs. Nor, good people (I am assuming that your rector comes when a driving instructor says “Change gear,” does in this category) were not supposed to appear to the student dash home to put on new clothes. people, as in the forbidden raising of the ghost of Which to use will often depend on use of lan- Samuel by the Witch of Endor. guage rather than meaning. (But see above, about “Spirit” also had a non-human association. the rector’s ghost.) “Ghost” is a monosyllable, Witches were said to have “a familiar spirit”; a clear-cut, fi nal. “In the name of the Father, the Son, witch that had “a familiar ghost” would not be and the Holy Ghost” requires no more than the thought of in the same way. Th e spirit would customary “Amen”. Th at’s that. It is also a fi tting appear to and be used by the witch; the ghost word to use with “Christ” as both end in “st” creat- would be a “normal” haunting, uncontrolled by the ing a satisfactory semi-rhyme. Again, the long “o” witch. “Ghost” became more concrete (if one can of “Holy” is echoed in “Ghost”, making it a satisfac- have concrete ghosts) and “spirit” more abstract. A tory phrase to the ear. spirited family would not necessarily have a family “Spirit” has two syllables, the fi rst accented, the ghost. “Ghost” became negative (“not the ghost of second weaker because unaccented. It is therefore a chance”), while “spirit” became positive (“a spir- an inconclusive word: it does not end well—more ited reply”). is needed to give a sense of ending. “And take not In time, ghosts shed some of their fearfulness, thy Holy Spirit” requires two more words for com- and on occasion could be comic, as in Lewis Car- pletion: “from us”. roll’s Phantasmagoria, but, fearsome or comic, Th e last example provides another rule for they were never good. Serious ghosts are portents usage: when Ghost has a possessive pronoun, it of disaster in Shakespeare and in M.R. James excel- changes to Spirit, lest one should have the incon- lent short stories; comic ghosts benefi t only by gruous thought of God having a ghost. Th us in their entertainment value. the Gospel for Whit Sunday, Christ speaks of the Th erefore, to some “the Holy Ghost” is a dis- “Spirit of truth” (where the “Ghost of truth” would concerting or even humorous phrase. create a mental picture of something pale, or less On the other hand, the association of “spirit” than real) and promises the “Comforter which is with gin and whisky (which came by the scien- the Holy Ghost”, whereas the collect speaks of “thy tifi c use of “spirits of alcohol”, and the commercial Holy Spirit” and, to prevent confusion, keeps to “methylated spirit”), can make the phrase: “the “spirit” throughout the prayer. Holy Spirit”, equally incongruous. Moreover, and Th e natural instinct for language should help particularly under the infl uence (to use an appro- us know which to use, but unfortunately we have priate phrase) of the French spirituel, the adjective become unnatural, deaf to the sound of language “spiritual” became about as vague as “uplifting”. and insensitive to its meaning, and we have to 8th century Concerts spirituel meant little more acquire by thought and analysis what happier past ANDAT than concerts of refi ned music—nothing vulgar, ages did naturally. M Page 4 E Very old and very new Th e traditional in a brand new setting for the 2st century Amanda Taylor, Bibles Marketing Controller for Printer when he had the Book of Common Prayer Cambridge University Press in his hands. ambridge has published the Prayer Book since the 7th century and the Bible since Th e design of the BCP the 6th. Our fi rst ever publication was a Th e oldest Bible publisher in the world has ben- Cliturgical treatise. Despite the ‘family heirloom’ efi ted from Peter Ducker’s skills in its Bible text nature of the Book of Common Prayer, it contin- typography. However, this is the fi rst time he has ues to evolve. Last year, Cambridge introduced a worked on anything like a prayer book since those brand new setting of the BCP, harnessing modern early days producing service sheets in the 960s. technology to this historic text. Peter explains how he enjoyed re-setting the We are unique amongst major publishers in classic BCP text so that it could be used alongside having our own printing facilities. Over the years, the earlier setting: we have provided Bibles and prayer books in a “Our Standard Edition prayer book that we range of formats for personal and for public use. have known for many years was set in the 940s. Th e earlier setting of the Prayer Book used for It uses a Times font (a sharpened-up Plantin with pew editions was created more than half a cen- a touch of Perpetua) designed by Stanley Morrison tury ago. It is now past its best, with the result that for Th e Times newspaper before the second world some of the text in the books is quite broken up war. Morrison was also Typographical Advisor to and hard to read. Cambridge University Press and he cut a special Th e new setting off ers a sharper image than semi-bold version of the Times font for us to use in the earlier one, while still keeping everything on Bibles and prayer books. the same page—essential for a book that is used in “By today’s standards and after many years of congregational worship, so that everyone is follow- use, the BCP image was showing its age. With the ing the same part of the service at the same time. current need to have a digital version, it was felt Instead of printing from old fi lm, we now have that the time had come to update the design. New the whole of the Book of Common Prayer in digi- tastes in typography, character and word spacing tal form, accessible on a computer screen when now make this original edition look outdated … required. Th is allows us more fl exibility. albeit full of character. “Th e challenge was to keep the page breaks Th e right man for the job exactly the same as the earlier setting. Th is allows Peter Ducker is the designer who was given the churches to have new books with the same page job of making the new setting compatible with the numbers as the old without having completely to old one. He says he has relished the challenge: replace their stocks all at the same time. Churches “Th is job has been fascinating. I’ve always been can’t aff ord that! a churchgoer and I trained in typography.’” “We were unable to fi nd a digital Times type- Peter Ducker’s passion for printing and typeset- face to match the old Times Semi-bold. So the new ting goes back to his boyhood when as a 3 year old setting uses Lexicon, a modern font designed for he was given an Adana letterpress machine. Th is dictionaries and encyclopaedias, which accommo- opened up a new world and gave him an insight dates a lot of copy in a small space. into the fi eld of jobbing print, through designing “I used the same conventions as the old setting many pieces of work and setting by hand using as because I was very aware that I do not have the much metal type as he could aff ord. authority to meddle with the Prayer Book. As the son of a clergyman running a thriving “When making up pages it became clear that the urban church, there were many opportunities for original typesetters had to cheat! Th ey squeezed supplying print for social events and special ser- the word and line spacing to balance the page when vices—for the medical and nursing professions, they didn’t want individual prayers to tip over to a the county bowling association and the candlelight new page. Very skilful in its own way.” carol services. Peter arrived at CUP in 973 and has worked Compromise on Cambridge books ever since. In all this time he “First, I tried to be strict and make the fi rst has been an active member of the Church of Eng- word and the last word on a spread match, but land, and often analysed the skills of the University Continued on Page 2 ANDAT M Page 5 E Th e Rev’d Dr. Louis R. Tarsitano ather Tarsitano died January 5, 2005 at his wisdom is to obtain copies of the two the age of 53 following heart failure. He books bearing his name which the Prayer leaves a wife, Sally, one daughter, Mary Book Society has recently published. FMargaret, and two sons, John and Richard. We urge our members and supporters to All who are committed to the cause of the take this step. maintaining the orthodox Anglican Way, and Th e fi rst book is a defi nitive study of of using, in a godly manner, the classic and the classic English language of public and historic Book of Common Prayer common prayer— Neither Archaic in public worship, will know the Nor Obsolete. It provides a careful name of Lou Tarsitano. All readers exposition and defence of the of Th e Mandate will have read with received way of addressing God as profi t his learned and well-written “Th ou/Th ee.” essays over the last ten years. Th e second book is a thorough He is, and will be, greatly missed and balanced critique of the and we thank for 979 Prayer Book of the ECUSA, the tremendous contribution made by Lou demonstrating that it is not truly a Book of to the maintenance of traditional, dynamic Common Prayer and showing that it contains Anglican witness and life. the seeds of heresies and errors. Its title is Th e Prayer Book Society intends to publish Neither Orthodoxy Nor a Formulary. a collection of his writings later in the year Both books may be ordered on line from 2005. He had many valuable and illuminating www.anglicanmarketplace.com. things to say about Christian doctrine and We do encourage our members to buy living, and he was a resolute defender of “the several copies of each book and to distribute faith once delivered to the saints” as that has them amongst friends who will benefi t from been known by faithful Anglicans. reading them. To buy several copies please Whilst we wait for the appearance of his call the Prayer Book Society Offi ce on -800- writings in published form, one very obvious 727-928 and ask for a discount of 25% for way to honor his memory and benefi t from orders of three or more copies.

SPECIAL NOTICE: THE PRAYER BOOK SOCIETY EXPECTS SOON TO HAVE FOR SALE COPIES OF THE ALTAR EDITION OF THE 928 BCP. NEGOTIATIONS WITH OUP HAVE DELAYED THIS PROJECT BUT COPIES WILL SOON BE AVAILABLE.

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

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ANDAT M Page 6 E