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September/October 1998 Volume 17, Numbers \ TR THE BI-MONTHLY MAGAZINE OF THE SOCIETY FOR THE PRESERVATION OF THE

Eualuation of Lambeth 98

THE LIVING PAST FOR THE PRESENT AND INTO T CONTENT C5

3. Reflections from the Editor's Desk: Lambeth '98 in Retrospect. 4. Archbishop Carey's personal evaluation of Lambeth '98. 5. The Opening Gala in Cathedral: Graham Eglington reports. 6. Spong, Diversity and Common Belief: William Murchison reflects. 7. Luncheon for : the Joint Prayer Book Societies at the Chaucer Hotel. 8-9. The - a map and guide. 10. The Sexuality Debate: Biblical Morality is embraced. 11. Scripture and the Reception of the of Women: common sense prevails. 12. Crossing Diocesan Boundaries: John of Rwanda. 13. Restoring the Anglican Way to America: a proposal. 14. "The Common Prayer" and "Common Worship" are not the same! 15. What's happened down under? A report by Fr. David Robarts from Australia. 16. Pentecost 1999 and the Common Prayer.

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

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Editor: The Rev'd Dr Peter Toon MANDATE, Vol. 17. 5. is published six times a year by the Prayer Book Society, a non-profit organization serving the Church. All gifts to the P.B.S. are tax-deductable. Recipients of Mandate are encouraged to send a minimum gift of $28.00. Editorial and all other correspondence: P.O. Box 35220, Philadelphia Pa. 19128. Phone 1-800-PBS-1928. Postmaster: Please send address changes to The Prayer Book Society, P.O. Box 35220, Philadelphia, PA 19128.

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MANDATE: September/October 1998 The Prayer Book Society of the Episcopal Church Reflections from the Editor's Desk * The Rev 'd Dr. Peter Toon LAMBETH '98 IN RETROSPECT

ambeth '98 is over. It was a long conference especially for majority in North America have returned to their in order those of us who were there as journalists and as promoters to implement the resolutions and spirit of Lambeth '98. From inter­ Lof specific Anglican causes. Representatives of the Prayer views they gave to the press at the end ofthe Conference, it appears Book Societies (of Australia, America, Canada and England) sent that they think that they have greater "modem" experience and more daily reports via e-mail to supporters around the world, published "modem" enlightenment than their Asian and African colleagues, three editions of a newspaper, "The Anglican Way," hosted a recep­ whom they regard as still holding on to old, discarded views about tion for bishops at a Canterbury Hotel, attended all the press con­ God, , salvation and the . ferences and open meetings for bishops and spent much time in Therefore, many American bishops apparently see themselves personal conversations with individual bishops. as the true pioneers of the Anglican religion of the future and they After the opening service in the glorious Cathedral at Canter­ seem to feel that they must continue to forge ahead following the bury, all the 780 bishops were involved in a daily , daily "spirit" as they listen to the "word of god" in the culture and in the Bible study sessions and then in small work groups on various experience of marginalized people. Sol expect a more determined themes. So they were kept busy most of the time. Likewise their attempt to impose the new Episcopal, post 1960's religion on the spouses (600 or so were present) were kept fully occupied by an whole Church between now and the next General Convention. interesting and far ranging conference arranged by Mrs Carey. There The question which traditional believers are asking is this: Will were a few rest days, one of which was taken up with a trip to the minority of American bishops whose hearts are in the authen­ London to have tea with Queen Elizabeth II and the Prime Minis­ tic, biblical Anglican Way be prepared to walk boldly in that Way? ter, Tony Blair. If they intend to do so then clearly they must give to their flocks At the end of the three weeks, after the joint sessions of bish­ and supporters clear signs of their wholehearted commitment to ops had voted vote on reports and resolutions, Archbishop George the God and Father of our Lord Jesus Christ and to His will for His Carey told us what he thought and felt about it all, and his com­ Church. Too often in the past they have said that they were waiting ments are printed on page 4. He is a kind, affable and generous for this or that event to occur before taking decisive action. Now person who desperately hopes that the Conference will not be re­ they have Lambeth '98 behind them. They know that they belong membered merely as the Conference which faced the issue of ho­ to the orthodox majority within the Anglican Communion. What mosexual practice. will they do? (See page 13 for my proposal concerning the future of the Anglican Way in America.) The American bishops Most of the American bishops were far from happy about the Lambeth 2008 way the Conference went. In particular, they were embarrassed by There was discussion of what kind of Conference should be Bishop Spong and his perceived racist remarks about Black Afri­ held in ten years time and whether it ought to be in another part of cans (for which he eventually published a part apology) as well as the world. Since the Anglican Communion is in general not grow­ by the votes against the direction of the Episcopal Church in the ing in the North and West but growing in the South and East, there areas of sexual relations and of the mandating the acceptance of the is the proposal that the place of meeting, the agenda and the way in (see further pages 10 and 11). Traditional bish­ which business is conducted reflect the new make-up of the Com­ ops of the Episcopal Synod of America and American Anglican munion. Certainly bishops of the North and West, much experi­ Council remarked often on how good it felt to be part of the main­ enced in running church and conventions, had a great ad­ stream, rather than a despised minority. vantage in the debates at Lambeth '98 where African bishops espe­ In fact what stands out in my mind as I look back is the con­ cially were quite lost at times with the complexity of the rules and trast between the joyful, beaming and smiling faces ofthe majority the use of technical terms with which they were not familiar. of Africans and the sour, dejected and sorrowful faces of many North Further, there were calls to make the Anglican Consultative Americans. Faces do not tell the whole story but they indicate some Council more representative of the whole Communion and not merely of the story. At Lambeth '98 the revisionist and liberal bishops of a mirror of the North and West. Also a greater role for the arch­ the North or the West were a minority and they often felt uncom­ bishops and presiding bishops ofthe world-wide churches was called fortable amongst those for whom the Bible is the written Word of for in terms of unifying Anglican policy. If this occurs then the divi­ God and salvation includes a sense of joy in the Lord Jesus. sions between the North & West and the South & East will become But I think it is expecting too much to think that the liberal more apparent and may lead to a rupture of the Communion. T

The Prayer Book Society of the Episcopal Church MANDATE: September/October 1998 3 RCHBISHOP CAREY'S ERSONAL EVALUATION F LAMBETH '98

the notes from which he spoke to a Press Conference on Friday 7 August)

George Carey

What has the achieved, he asked. In reply to his own question he said: 1. "First, it has brought together those in key leadership positions throughout the Anglican Communion and the United Churches to share stories, to study and to worship together and to try to come to a common mind on issues which affect their leadership. I believe that our Communion is significantly stronger than when we began, because bishops have met each other face to face, shared their stories of pain, of joy, of hope. 2. Leading on from that, we have had the opportunity of wrestling over the three weeks with issues which are profoundly important for the life of people and churches around the world. The stories we have heard, and the issues with which we struggled, have been real, relevant, and often very moving. Over and over again, bishops have demonstrated that they are very far from being dislocated from reality. We are all affected by the problems which come from abject poverty, intemational debt, persecution, with secularization and technological change. We have heard marvelous stories of fortitude and heroism in the face of a multitude of problems, and have tried to offer an honest message to the Communion, and to the wider world, of where our common understanding rests at this moment. We do not pretend to be authoritative or that we can provide answers to everything that challenges us, but we are inviting others to hear us, and to join us in our continued thinking. 3. On the subject of Intemational Debt, it has been acknowledged on all sides that the voice of the churches has certainly encouraged the G8 nations to look seriously at the idea, and our plenary presentation and the meeting at proved this. The resolution we have passed provides a further, mature reflection which will be communicated to all those with whom we are in conversation. It is a challenge not only to politicians and economists, but to the churches as well. I would simply say, "Watch this space". 4. We have emphasized, rightly, the importance of our relationships with other faiths. The different experiences of Anglicans, which we have heard graphically, described, make the significance of this subject self-evident. 5. On human sexuality, we have been quite open about acknowledging our differences. We have worked hard, and the result, while restating a traditional position on homosexual practice, clearly includes homosexual people in the Church. We have clearly stated that all baptized people are full members ofthe Body of Christ, and we specifically included the commitment to continue to listen to the experience of gay and lesbian Christians. I am sad that our resolution has caused them much pain. I can only try to reassure them of my commitment to continue to listen, and to try to understand more of their experience of the Church, and I invite them to continue the j ourney with us, however painful, and I ask them to listen to the voice of the Church as much as the rest of us must listen to them. 6. There have been many other issues, of equal importance in our common life. These include the witness of young people and our relations with other Christian Churches (and may I say what a pleasure it has been to have so many of their representatives playing a full and valuable part in the Conference). The question of appropriate structures of authority for the Communion to carry us forward confidently in the next century have been carefully and imaginatively explored. 7. I want to pay tribute to the Spouses Program, which has made an enormous contribution to the success of the Conference. Those of you who saw "Crowning Glory" last night will know what I mean. (This was a Christian musical written by and performed by spouses.) 8. So, in conclusion, I am encouraged by the Conference, by the depth of sharing and the commitment to serve Christ in his needy world." When he faced questioning, most joumalists wanted his comments on the vote against homo­ sexual partnerships and for biblical, sexual morality. Here he remained very clear in his total commitment to the traditional morality and the rejection of all kinds of fomication and adultery. — Yet he emphasized that the resolution had stated the readiness to listen to the experience of homo­ Mrs. Carey addressing sexuals who claimed to live in "faithful relationships." # the Spouses' Conference

4 MANDATE: September/October 1998 The Prayer Book Society of the Episcopal Church THE OPENING GALA \ IN Graham Eglington

he Lambeth Conference officially nor even prayer? And did Archbishop's and by Chilton Knudson, the most recently opened with a multi-cultural, multi­ Becket's bones stir as the dancers in frilly made of the eleven women bishops in a gath­ Tlingual gala in the shape of the white and not much underneath danced ering of nearly eight hundred. liturgy. The Daily Telegraph headline ran: down the aisle? The of The cameras not infrequently dwelt on "Bishops sway to beat of drams in Cathe­ and the East then took off his hat to read the the faces of a line of African bishops. These dral" and accompanied it with a naughty Gospel in Arabic - then more dancing, a told their own story - perhaps even said it picture of Archbishop Carey of Canterbury round of applause, an encore, and a veri­ all. They did not laugh at the preacher's jokes seated in the throne of St. Augustine with table fandango all the way to the west doors. and seemed bemused at the vast theatrical Archbishop Comelius Wilson of Costa Rica Would Cranmer have been pleased at carry-on. One was even seen to shake his seated at his left hand at a lower level. The the lack of a common tongue? English, pre­ head during the sermon. symbolism was no doubt unlooked for, but sumably was common to almost everyone Although the service assumed a more the generalized catering to Latin American present. Why the unnecessary tokenistic recognizably liturgical shape after the inter­ and African culture did smack a little of pa­ excursion into other languages? cessions and the Cathedral choir even got tronizing. However, as a spectacular, the There was no sense of liturgical direc­ the opportunity to present traditional English opening event was quite moving, and a very tion in the service. It took forty minutes to choral music, the service demonstrated the well orchestrated and put together, glitter­ get to the sermon which was preceded by a complete antithesis of Common Prayer. It ing display. When asked "What did you love brass interlude following the exit of the must have been assumed that there is no about the opemng service?" Bishop Victoria Panamanian dance troop (the male members longer any liturgy in common throughout Matthews of Edmonton was moved to say of which kept their hats on throughout). The the Communion and that a pastiche repre­ "The procession ofthe Gospel - all the danc­ sermon was delivered by Bishop Simon sentative of languages and cultures should ers were innovative and truly celebratory. Chiwanga of Tanzania, Chairman of the be put together in glittering array. One might The variety of music and the call to be one Anglican Consultative Council. He is re­ think that God seemed far away. Another family, united in Christ." puted to be a fine preacher but on this occa­ might think that his God was very really In a break with tradition the bishops of sion he seemed to have been sanitized into present. Existentialist in concept, the the Communion other than the Primates did inauthenticAnglican-Consultative-Council- opening Gala was truly representative not wear Convocation dress and proceeded speak. A great opportunity for preaching the of the Communion's dominant westem in cassocks only. The rite,th e shape of which Gospel to the millions watching on TV was theology. # was followed, was the new Kenyan, a rite missed. Yes, Christians have to be a com­ not lawful or authorized in England. The munity of "believable believers"; we have greeted everyone to be "Christlike in conflict"; there is third in Swahili. Drums and brass accompanied a world debt, and persecution; there has to be Kenyan hunting tune for the Gloria led on a call to evangelism and the pursuit of free­ the "wise man's drum" by the Black Bishop dom. But one was not inspired. of Stepney who, alas, found it difficult to We were bidden to look for Christ in stay in tune. Gary Sutcliffe then gave us an each other and to turn the other cheek. And Afro-American ditty "I want to walk with doubtless we must do so. But it is sad to see Jesus" before the Epistle was read in Portu­ and hear a fine, Evangelical Tanzanian guese. A groovy South African orchestral bishop acting and talking as if he were part song told us "We are on the Lord's road" of ECUSA, even to the well worn call for before Panamanian dancers swooped in to inclusivity: "Interpretive charity means Spanish American song. This was a Venezu­ never to unchurch anyone." elan slave dance in origin, we were told; the The intercessory prayers brought us only form of religious expression then avail­ further examples of tokenism. They were led Graham Eglington is the National Director of the Prayer Book Society of Canada. able. What - no bread and wine to be had - in French by the Primate of the Seychelles

The Prayer Book Society of the Episcopal Church MANDATE: September/October 1998 5 William SPONG, DIVERSITY AND COMMON BELIEF. Murchison

hether and how long and crossings, the arching his smoky will continue ig­ thurible in Gothic gloom - both used to W noring the soul-destroying her­ say and believe the same Creeds. Both esies of Bishop John Spong no one - sigh! knew that God had come to earth in hu­ - knows. Already the Communion's seem­ man flesh, the Son of a Virgin; had died ingly endless patience with Spong, and with for human sins; had risen - not just languages; praying, for the first time, apart others only a little more restrained than the "seemed" to rise - from the grave; and from each other. This meant rupture and bishop of Newark, has taken its spiritual toll. would come again with glory as Judge. division in the flock - the loss of common­ As an American reporter cast his eye Prayers for the dead? The need for ality. Things got worse from that point. over the Lambeth assemblage on opening frequent communions? Well, the clerical Ideas do have consequences, not all of them day, he saw no firebrands being lighted; gentlemen could argue these and kindred favourable, not all of them godly. As An­ Anglicans don't do bodily harm to heretics. questions - from within the Christian tra­ glicans at worship began saying different However, one might have expected a little dition. That was where the room was, af­ things to God, so different emphases arose. flurry from consecrated teachers of God's ter all: inside. Anglican "comprehensive­ Among reasons often given for Prayer word when one of their number denies the ness" was the commodious understanding Book revision was the supposed need in the faith. What about, if nothing else, some hot that made room for variation in Christian service for more joy, less guilt. Whereas, at words from the Archbishop of Canterbury, emphases, just so long as the emphases Communion, Anglicans once had acknowl­ concerning Spong's masquerades as an were Christian. Comprehensiveness never edged and bewailed their "manifold sins and Episcopal bishop? Didn't anyone want to meant - never could have meant - the right wickedness," they began rather limply re­ do anything about a bishop who denies ev­ to step outside the Christian faith, twist­ lating to God that they had not loved Him ery article of the Christian faith yet contin­ ing and bending the faith in ways deemed with their whole heart; this caused them to ues as an official teacher ofthe faith? Wasn't more appealing to the culture. (Spong's def­ be "truly sorry." Truly sorry! Where do we this just a bit too much for some? erence toward the culture shows up clearly most often hear such words? On the side­ Evidently not. Diversity of belief has in his much publicized claims the culture walk, when our elbow gets in another's apparently become our only common be­ can't possibly accept the "pre-Copemican" way? At the table, when a guest knocks over lief as Anglicans. God whom the Church advertises.) a piece of prized crystal? The new Prayer Book cheapened re­ Likeness not dissimilarity Ideas have consequences pentance and forgiveness, downgraded sin "Diversity"? Surely this was not how Common Prayer, common faith - the by omitting reference to in the prayer spe­ we began. We began, it will be recalled, with sequence of loss and deprivation is strik­ cifically designed for the of of­ the Book of Common Prayer. And with the ing. "Ideas Have Consequence" is the title fenses. If your own prayer book doesn't common body of beliefs and doctrine that of a powerful (now half-century-old) book require you to acknowledge and bewail, book enshrined unity, not our "diversity," of cultural and philosophical criticism by who, pray, is going to? Supposedly, how­ was our glory; our likeness, not our dissimi­ an American scholar, Richard Weaver. The ever, this was of no importance. We all had larity. title says everything. The consequence of our different ways of addressing God - re­ The most facile - and most mischie­ the idea of "diversity" are on display ev­ member? Maybe it was more "meaningful" vous - myth about Anglicanism concems erywhere - nowhere more garishly than to some if, rather than beating their breasts, its alleged capacity to hold conflicting views at Lambeth 98. they just shook their head sorrowfully. Next "in tension" - and , "Common Prayer" ran contrary to the stop: John Shelby Spong and "What Chris­ for instance; Rite I and Rite II: the all male spirit of an individualistic age; thus it had tianity Must Change or Die." apostolate and women clergy. to be done in by official means. The up­ On it goes, the loss of common faith, The myth is frequently invoked in de­ shot, in the most superficial terms, was that common belief among a people - Angli­ fense of heavy-duty "questioning" and "ex­ people could write their own wedding and cans - who used to pride themselves on the ploring" by the likes of Spong, Bishop funeral services, and that those who liked solidity of their conviction. Nor is a logical David Jenkins, Bishop Paul Moore, Will­ modem English could have it. starting point readily spotted. Beyond iam Stringfellow, Louie Crew and Walter There was more at stake than this. Bishop Spong - what? More "diversity"? Righter. Such invocations may be sincere Exactly as foretold by lonely and much- More "pluralism"? Quite likely. And some­ enough, but they miss the point, which is castigated prophets in organisations like thing else, as well: The sure and certain that Spong and the rest operate both within the Society for the Preservation for the judgement of Almighty God. # and without the context of traditional Chris- Book of Common Prayer, the loss of com­ William Murchison writes for the Dallas tianity. This was not so in traditional mon prayer spelled the end of common be­ Morning News, is a syndicated columnist Anglicanism. lief. At its most fundamental level, the loss and is editor of Foundations, the public­ The disdainful of genuflections left Anglicans speaking literally different ation of the Episcopal Synod of America.

6 MANDATE: September/October 1998 The Prayer Book Society of the Episcopal Church LUNCHEON FOR BISHOPS n the midst of a busy schedule, about sixty bishops travelled by minibus from the campus of the into the center of Canterbury to the Chaucer Hotel for a reception and luncheon on Thursday, July 30. It was hosted for the Prayer Book Societies by the IBishop of London, the Right Reverend Richard Charters, who was escorted to the Hotel by John Rhein of the American Prayer Book Society. On arrival all were greeted by representatives of all four societies. The majority of the bishops present were from the Church of England, where the classic Book of Common Prayer is still widely used. While some bishops from Africa and Asia were held up in meetings and were unable to get to the reception on time, others from these continents did make it. Only one bishop was present from the U.S. A., the Right Rev'd Keith Ackerman, patron of the American Society but he was ably supported by his wife and by Mr and Mrs Rhein and by Dr. Peter Toon.

BISHOP OF LONDON

In his brief address, the Bishop of London spoke of the importance of lay leadership in the modem Church. John Rhein expressed appreciation for the attendance of the bishops and their support of the classic Common Prayer of the Anglican Way. Mr Tony Kilmister of England drew attention both to the weekly paper, The Anglican Way, produced by the joint societies, and also to the book. The Way, The Truth and the Life. The Anglican Walk with Christ which had been given to all the bishops from the societies as an exposition of the Anglican Way with its tradition of Common Prayer. ^

The Prayer Book Society of the Episcopal Church MANDATE: September/October 1998 7 30

41

30 17

44

2:6

i. The Anglican Church in Aotearoa, 12. The Holy Catholic Church in Japan 25. The Church of the Province of Southern Africa and Polynesia 13. The Episcopal Church in Jerusalem and the 26. The Anglican Church of the Southern Cone of 2. The Anglican Church of Australia Middle East America 3. The Episcopal Anglican Church of Brazil 14. The Anglican Church of 27. The Episcopal Church of the Sudan 4. The Church of the Province of Burundi 15. The 28. The Church of the Province of Tanzania 5. The Anglican Church of Canada 16. The Church of the Province of Melanesia 29. The Church of the Province of 6. The Church of the Province of Central Africa 17. The Anglican Church of Mexico 30. The Episcopal Church (USA, inc Convocation In 7. The Anglican Church of the Central America 18. The Church of the Province of Myanmar (Burma) Europe) Region 19. The Church of the Province of Nigeria 31. The 8. The Church of the Province of the Congo 20. The Anglican Church of Papua New Guinea 32. The Church of the Province of West Africa 9. The Church of England (inc The in 21. The Philippine Episcopal Church 33. The Church in the Province of the West Indies Europe) 22. The Province of the Episcopal Church of Rwanda 10. The Church of the Province of the Indian Ocean 23. The Scottish Episcopal Church 11, The 24. The Church of the Province of Southeast Asia

8 MANDATE: September/October 1998 The Prayer Book Society of the Episcopal Church WORLD . i -^

+ + :J

+

u. ^ 3 15 ^ + nsas t? 12 i::?

L: 36 35 48 ^^ J I \ 52 27 34 37 & 2 (:;: ^

29 ^ v^ 20 14 40 S oCS\ ^ ^ 6 28 •• • ^•^

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•^^ V !v^ r r^?1 ^ •n f cy^

The Churches in which Anglicans joined other ECUSA (outside the borders of the USA) Province in formation denominations 42. Colombia 52. Hong Kong (Province in Formation) Ho/yCaM/c 34. The 43. Dominican Republic Church in China (now post denominational 35. The 44. Ecuador church) 36. The Church of 45. Haiti 37. The Church of 46. Honduras (+) 47. Puerto Rico 9,30 The Convocation of American Churches in Europe Churches outside provinces but in the Anglican 48. Taiwan includes parishes in Belgium. France, Germany, Italy Communion under the Archbishop of Canterbury 49. Venezuela and Switzerland that are under the Jurisdiction of the 38. The Lusitanian Church of Portugal 50. Virgin Islands Presiding Bishop or the Episcopal Church USA. The 39. The Spanish Reformed Episcopal Church Church or England, has parishes In 40. The (Sri Lanka) Autonomous, under Metropolitan Council of the virtually all countries In Western, Central and Eastern 41. Bermuda primates of the West Indies, Canada and ECUSA Europe and In Turkey and Morocco. Prov.lX 51. Cuba

The Prayer Book Society of the Episcopal Church MANDATE: September/October 1998 9 THE SEXUALITY DEBATE hese headlines greeted the people of England on Thursday, Indianapolis: August 6, when they opened their national newspapers: "This Conference T"Bishops Defeat Gay Activists," "Bishops vote to condemn (a) receives the report of Section 1 subsection 3 on Human Sexu­ gay practice," and "Liberal bishops routed in vote on homosexuals." ality; What the headlines refer to is a resolution adopted by the bish­ (b) commends the report for consideration and prayerful study by ops on Wednesday, after a long and emotional debate, ably chaired the Churches of the Communion; by Archbishop Eames of Ireland. (c) requests the Primates and the ACC to establish a means of moni­ toring the study and work done on human sexuality in the Com­ The Agreed Resolution munion and to share resources and information with member "This Conference Churches; (a) commends to the Church the subsection report on human sexu­ (d) notes the significance of the Kuala Lumpur Statement and the ality; concems expressed in Resolutions IV.26, V.l, V.10, V.23 and (b) in view ofthe teaching of Scripture, upholds faithfulness in mar­ V.35 and the authority of Scripture in matters of and riage between a man and a woman in lifelong union, and be­ sexuality, and asks the Primates and the ACC to include them lieves that abstinence is right for those not called to marriage; in their monitoring and sharing process." (c) recognizes that there are among us persons who experience While such a replacement would have changed the outcome of themselves as having a homosexual orientation. Many of these the day dramatically, this altemative was quietly refused, with all are members ofthe Church and are seeking the pastoral care, other altematives, by a voice vote ofthe bishops. moral direction ofthe Church, and God's reforming power for the living of their lives and the ordering of relationships and Later reaction we commit ourselves to listen to the experience of homosexual The resounding defeat of the homosexual agenda came as a people. We wish to assure them that they are loved by God and great blow to liberal bishops in America, Canada, Great Britain, that all baptised, believing and faithful persons, regardless of South Africa, Australia and New Zealand. They had hoped at least sexual orientation, are full members ofthe Body of Christ; for a minimal acceptance of homosexual partnerships. So about (d) while rejecting homosexual practice as incompatible with Scrip­ 100 bishops (from those who voted against or abstained in the criti­ ture calls on all our people to pastorally and sensi­ cal vote) put their names to "A Pastoral Statement to Lesbian and tively to all irrespective of sexual orientation and to condemn Gay Anglicans." It was drafted by Bishop Ronald Haines and reads the irrational fear of homosexuals, violence within marriage as follows: and any trivialisation and commercialisation Dear sisters and brothers, \ of sex; The Lambeth Conference has spent nearly three weeks delib­ (e) cannot advise the legitimising or bless­ erating issues of human sexuality, among many other vital issues ing of same sex unions or the ordaining of facing our worldwide Communion. We have met in a climate of those involved in such unions; enormous diversity and have attempted both to articulate our views (f) requests the Primates and the ACC and listen carefully to those of others. to establish a means of monitoring the Within the limitations of this Conference, it has not been pos­ work done on the subject of human sexu­ sible to hear adequately your voices, and we apologize for any sense ality in the Communion and to share of rejection that has occurred because of this reality. This letter is a statements and resources among us; sign of our commitment to listen to you and reflect with you theo­ (g) notes the significance ofthe Kuala logically and spiritually on your lives and ministries. It is our deep Lumpur Statement and the concems ex­ concern that you not feel abandoned by your Church and that you pressed in resolutions TV.26, V.l, V.10, know of our continued respect and support. V.23 and V. 35 on the authority of Scrip­ We pledge that we will continue to reflect, pray, and work for ture in matters of marriage and sexu­ your full inclusion in the life of the Church. It is obvious that Com­ ality and asks the Primates and the munion-wide we are in great disagreement over what full inclusion ACC to include them in their monitor­ would mean. We ourselves have varied views and admit, as the report ing process." ofthe Human Sexuality Sub-section ofthe Conference says, that there The bishops voted 526 for, 70 is much we do not yet understand. But we believe it is an imperative of against, and 45 abstaining. Thus, the Gospel and our faith that we seek such understanding. the resolution passed by a margin We call on the entire Communion to continue (and in many of 7 to 1. places, begin) prayerful, respectful conversation on the issue of ho­ mosexuality. We must not stop where this Conference has left off. Rejected Resolutions You, our sisters and brothers in Christ, deserve a more thorough During the debate, other hearing than you received over the past three weeks. We will work versions of the resolution were to make that so. offered, including this altemative Faithfully yours, from Bishop Catherine Waynick, of Bishops signatures. #

10 MANDATE: September/October 1998 The Prayer Book Society of the Episcopal Church THE AUTHORITY OF SCRIPTURE AND THE RECEPTION OF THE ORDINATION OF WOMEN

ollowing hard on the Lambeth Conference's affirmation of to the priesthood as indicated by the Eames Commission, not­ traditional sexual morality on Wednesday August 5, ing that 'reception is a long and spiritual'process.' (Grindrod FThursday's plenary sessions of over 700 Anglican bishops Report); went on to adopt two more resolutions that represent a respect for (c) in particular calls upon the provinces of the Communion to traditional Anglican beliefs and mores. affirm that those who dissent from as well as those who assent The first was Resolution in.l, which reads: to the ordination of women to the priesthood and episcopate "This Conference, recognizing the need in our Communion for fuller are both loyal Anglicans; agreement on how to interpret and apply the message ofthe Bible (d) therefore calls upon the Provinces ofthe Communion to make in a world of rapid change and widespread cultural interaction, such provision, including appropriate episcopal ministry, as (a) reaffirms the primary authority ofthe Scriptures, according to will enable them to live in the highest degree of Communion their testimony and supported by our own historic formular­ possible, recognising that there is and there should be no com­ ies; pulsion on any bishop in matters concerning ordination and (b) urges that the Biblical text should be handled respectfully, co­ licensing; herently, and consistently, building upon our best traditions (e) also affirms that 'although some of the means by which com­ and scholarship believing that the Scriptural revelation must munion is expressed may be strained or broken, there is a need continue to illuminate, challenge and transform cultures, struc­ for courtesy, tolerance, mutual respect, and prayer for one tures, and ways of thinking, especially those that predominate another, and we confirm that our desire to know or be with one today; another, remains binding on us as Christians'. (Eames Report). (c) invites our provinces, as we open ourselves afresh to a vision The version of HI. 2 adopted by the bishops was an amended, of a Church full ofthe Word and full ofthe Spirit, to promote at and in some ways strengthened, version of the original proposal. every level biblical study programmes which can inform and What makes this so noteworthy is that the proposer of the amend­ nourish the life of dioceses, congregations, seminaries, com­ ment was a woman, the Rt. Rev. Penny Jamieson, of Dunedin, New munities, and members of all ages." Zealand. And in the debate, her strongest supporter was the Rt. Along with Resolution 111.5, which reaffirmed the Anglican Rev. Victoria Matthews, of Edmonton, Canada. In opposition, on belief in the authority of Scripture as containing 'all things neces­ the other hand, were two American female bishops, Barbara Harris sary to salvation' and as the 'rale and ultimate standard' of faith and Catherine Waynick, who spoke in defence ofthe ECUSA canon and practice, HI. 1 presents the opportunity of insisting that theo­ requiring acceptance of the ordination of women, noting that the logical debate focus on the objectivity of the Holy Scriptures, and resolution if passed would put the U.S. church outside the main­ far less on the subjectivity of personal feelings or desires. stream of the contemporary Anglican Communion. Then, in a retum to the decency and honesty that was once one Early in the day, at the press briefing, Victoria Matthews had of the chief graces of the Anglican Communion, Resolution III.2 observed that for "reception" to be an honest reality it was neces­ was passed as follows: sary to consider, wherever one stood on the issue of the ordination "This Conference, committed to maintaining the overall unity of of women, that one might be wrong. It was also necessary to con­ the Anglican Communion, sider, she said, that the ordi­ including the unity of each nation of women might not be diocese under the jurisdic­ received by the Church in the tion ofthe diocesan bishop, end. (a) believes such unity is It remains to be seen how essential to the overall traditional and conservative effectiveness of the bishops will respond, but it is Church's mission to fair to say that this resolution bring the Gospel of is a clear and generous invita­ Christ to all people; tion for those who do not ac­ (b) for the purpose of cept the ordination of women maintaining this unity, to use the sign of impaired calls upon the prov­ Sharing in Lambeth proceedings are Bishops (from left to right, first row) communion to demonstrate inces ofthe Commun­ Carolyn Irish (Utah), Catherine Roskam (suffragan, New York), Barbara Harris the seriousness of this matter ion to uphold the prin­ (suffragan Massachusetts), Chilton Knudsen (Maine), Jane Dixon (suffragan, and the fact that such ordina­ ciple of 'Open Recep­ Washington DC); (back row) Victoria Matthews (Edmonton, Canada), Penelope Jamieson (Dunedin, New Zealand), Catherine Waynick (Indianapolis), Mary tions have not, indeed, been tion'as it relates to the Adelia McLeod (Vermont), Geralyn Wolf (Rhode Island), Ann Tottenham received by the whole of the ordination of women (suffragan, Toronto, Canada). Anglican Communion. #

The Prayer Book Society of the Episcopal Church MANDATE: September/October 1998 11 CROSSING DIOCESAN BOUNDARIES All bishops at Lambeth '98 were aware to some degree of the situation in the Episcopal Church, U.S.A., where traditional clergy and laity often find themselves not welcome. In the second issue of the newspaper. The Anglican Way, this matter was brought to the attention of the whole Conference by the story of of the Right Rev'd John Kabango Rucyahana of Rwanda.

• v:;

The Voice of Prayer Book Societies Worldwide ^/ere^ African bishop 9s expulsion call 75 American prelates should go, Rwandan says IN A letter to the Archbishop of Canterbury the Rt Rev John Kabango Rucyahana, Bishop of Shyira, has asked that the Lambeth Conference take a decision to declare Bishop John Spong and more than 75 others who signed his docu­ ment, Koinonia, out of the fellowship of the Anglican Communion. 'Episcopal Respon­ Copies of this letter have been by Peter Toon sibilities and Dioc­ distributed to all Primates at the esan Boundaries'; Lambeth 98 Conference. As the episcopate becomes less Bishop Rucyahana has arrived at Anglican, less Biblical and more and this point because of his efforts to revisionist, faithful congregations (b) requests the help a congregation in the Diocese find themselves marooned in hos­ Primates to encour­ of Arkansas. tile territory. Here the Bishop, Larry Maze, sup­ To survive, they need "flying bish­ age the bishops of ports Bishop Spong's new sexual ops" or a new orthodox, non-geo­ their province to ethics, and will not accept St. graphical, province for North consider the implications of Resolution 72 of the Lambeth Andrew's, Little Rock, as a new America. in the diocese. As one African Bishop calls for Conference 1988." So the Rwanda Bishop intends to exclusion, another has called for While earlier language of "enforcement" had been be the Bishop for St. Andrew's until inclusion. dropped, the purpose of this resolution was to prevent such time as provision is made for a In his sermon at the opening ser­ "flying bishop" to be appointed and vice in Canterbury Cathedral on the intervention of one bishop in the jurisdiction of an­ accepted by Bishop Maze. Sunday morning. Bishop Simon other. He will be in Little Rock for Chiwaga of Tanzania proclaimed: lohn Broadhurst, Bishop of Fulham, London, soon after Lambeth "interpretive charity means never 98. to unchurch anyone." pointed out in debate that while the general principle What is happening at Little Rock Presumably Bishop Simon means expressed in the resolution is sound, the ancient law of is becoming increasingly common "anyone who believes the Christian the Church provides for intervention in extraordinary in North America. Creed." cases, such as heresy, apostasy, or persecution by a local bishop. Then it is right and proper for a faithful bishop to t was on the afternoon of August 7 that the Conference was told intervene on behalf of Christ for the protection of the faith and the of the bombings of embassies in Nigeria and Tanzania. The faithful. Inews caused the absence of many African bishops from the de­ Missing in action during the debate were the American tradi­ bates for the rest of the day. Their presence was especially missed tional or conservative bishops. Perhaps they did not wish to contra­ when a revised version of Resolution V. 13, of Episcopal Responsi­ dict publicly their Presiding Bishop Frank Griswold, who spoke in bilities and Diocesan Boundaries, came up for a vote. favor of the resolution in his only floor speech of the plenaries. The revised resolution read: The resolution was passed by a small majority and this "This Conference represented the one major setback for traditional bishops at (a) reaffirms Resolution 72 of the Lambeth Conference of 1988 Lambeth '98. #

12 MANDATE: September/October 1998 The Prayer Book Society of the Episcopal Church ne thing seems clear to rational observers. Help must be sought from abroad in order to save, preserve, unite and RESTORING THE ANGLICAN Oenergize the Anglican Way of biblical and orthodox in the U.S.A. A loud and persistent cry must go up WAY TO AMERICA. from faithful Episcopalians/Anglicans in America to fellow An­ glicans abroad, "Come over and help us" (Acts 16:9). In the ancient Church, orthodox bishops saw it as a duty to 3. Since it is a bishop who is the shepherd of the flock and who go to the aid of faithful congregations in dioceses where the lo­ acts in the name of lesus Christ, the good Shepherd, the cal bishop was a heretic or apostate. Diocesan and national bound­ Triers will only examine bishops to determine whether they aries were only sacred to the extent that the Faith was believed, are acceptable within the Communion. Independent congre­ taught and confessed therein. Today, in America the law of the gations and clergy who wish to be within the Anglican Com­ one, holy, catholic and apostolic Church must take precedence munion will then in due time be able to attach themselves to over local canon law. Senior, godly bishops from abroad are an approved bishop. needed in America to enforce this law. 4. Before this commission all episcopal applicants will have The cry out of the heart of America for help needs to be equal rights - be they bishops within the ECUSA or from directed to the newer but more vibrant and orthodox parts of the the Anglican Continuum. The Triers will begin from the Anglican Communion —e.g., Africa, Asia, South America. The position of having approved no-one but ready to approve all senior pastors of these Churches, filled with the gifts of the Holy applicants whom they judge to be truly servants of lesus Spirit and rejoicing in the Gospel, are well placed in the provi­ Christ in the Anglican Way and who have been rightly or­ dence of God to bring new life to American Episcopalians. dained and consecrated. Those approved will be both in the Context Anglican Communion with the Triers and with each other. Much of the clerical and lay leadership of the Episcopal Comment Church is rejecting biblical faith and morality and embracing This proposal: modern neo-pagan principles of community religion. A minority (a) assumes that the orthodox Anglican Way exists in the South of clergy and laity within the ECUSA seeks to preserve the Faith; and East and that to be in Communion with the Churches of but, it is having a most difficult time doing so. It is deeply af­ these regions is to be in the Anglican Communion of fected by the general malaise ofthe ECUSA and is not agreed on Churches; some basic matters - e.g., the ordination of women. The would- (b) bypasses (at least initially) the Archbishop of Canterbury be orthodox seem unable to help themselves and they desper­ and the Churches ofthe North (e.g., the Church of England) ately cry for help! because they are not in a position due to internal liberalism Further, within the Anglican Continuum of churches, which to be able to do this necessary work of sifting within the have made a home for many people forced out of the ECUSA, American situation; the Faith is believed but there is regrettably no united front and (c) creates automatically a new American province out of exist­ little effort to find one. Many committed laity recognize that ing ECUSA and Continuing Anglican dioceses, and leaves outside help is needed to make this movement coherent so that it the rest ofthe old ECUSA and Continuum bishops either to can provide a credible witness to the biblical Anglican Way. find its place in the supermarket of American religions and Proposal - A Board of Triers denominations or to put its house in order in order to apply 1. From the Anglican Communion of Churches in the South to the Triers to join the Anglican Communion; and East let a Board of godly and learned Archbishops/Pri­ (d) sets standards for the present and future concerning the or­ mates be formed (not less than 3 and not more than 7) by thodoxy, godliness and leaming of bishops and [recommends their fellow Primates to act within America on behalf of the the revival of the American canons of the 1950s for which Communion as a Board of Triers (that is a Board whose there exists the commentary by White and Dykman]; members act as judges in a judicial manner, taking into ac­ (e) effectively causes the present, divided Anglican Commun­ count American church history and ecclesiastical institu­ ion to look closely at what is genuine unity; tions). This Board will convene in the USA at several strate­ This proposal aims to create a faithful American province of gic centers to make it easy for its work to proceed and local the Anghcan Communion and of the Catholic Church, not a trans­ bishops to appear before it. plant of some other country's or region's polity. 2. The primary task of this Board will be to examine those A new Anglican province in America will be sure concern­ American ministers of religion, who claim to be Anglican ing the identity of and of His Son, our Lord Jesus bishops with a diocese or jurisdiction and who desire to be Christ and of the Holy Spirit, who proceeds from the Father within the fellowship of the Anglican Communion of through His Son and who is the Life-Giver. It will receive the Churches. As Triers the bishops will decide whether these Scriptures as the Word of God written and the Creeds as the faith­ persons are truly in apostolic faith and order and are ready ful summaries of the basic content of sacred Scripture. It will be to come under godly discipline for the sake of the propaga­ faithful to the classic Anglican tradition with its classic Books of tion of the Gospel within the classic Anglican Way. The con­ Common Prayer, Articles of Religion and Ordinal. And it will tent and teaching of the classic Anglican Ordinal of 1662 faithfully and joyfully seek to propagate the Gospel and live by will be the basis ofthe Board's theology. the same. ^

The Prayer Book Society of the Episcopal Church MANDATE: September/October 1998 13 "THE COMMON PRAYER" AND "COMMON WORSHIP" ARE NOT THE SAME!

hen the Episcopal Church of the USA decided in the 1970's to keep the term "Common Prayer" for its new Prayer Book, it both kept a revered and ancient expression and injected into that expression a new meaning. With this new meaning it started a trend Win the Anglican Communion, a trend which is fast becoming a dominant theme. Anyone who examines the classic Books of Common Prayer (e.g. 1549, 1552, 1662 and many editions world wide since 1662) notices that there is One and ONE ONLY Rite for Holy Communion, Morning Prayer and Evening Prayer. The "Common" has reference to one people in one jurisdiction having the same content to their weekly and daily prayer/worship. While the readings from Scripture change and while the Psalms are different each day, the basic structure and content are constant for 365 days a year. Anyone who examines the 1979 American Prayer Book, along with ASB of England (1980) andtheBAS of Canada (1985) and the AAPB (1979) and the APBA (1995) of Australia notices that there are multiple Rites for Holy Communion and the Daily Offices. Likewise anyone who examines the proposals for the new English book to be called "Common Worship" will notice that in it are multiple Rites. North American jurisdictions have adopted multiple Consecration Prayers for the Order of Holy Communion which further multiply the rites in order to satisfy sectional interests even before plans for "Books of Common Worship" are disclosed. "Common" in modem liturgical usage seems to be used in several ways: —e.g., a common structure to the Eucharist and Daily Offices; containing identical elements in all Rites - Lord's Prayer and Creed; and being the totality of authorised Rites for one jurisdiction. To convey any of these meanings does not require the use ofthe word "Common". The American 1979 Book could have been called, "An American Prayer Book" and the proposed English Book could be called "English Worship" or "Anglican Worship" or some other title. In using the word "Common" the modem liturgists and their supporters are seeking to retain the support of those who have been brought up to equate "Common Prayer" with the Anglican Way. This may be judged to be deceitful. What is virtually sure to happen is that much of the Anglican Communion will follow the example of the Church of England (which has followed that of the Episcopal Church USA) and that the word "Common" will come to mean "a variety of Rites in which there are common elements and/or a common structure." The opening service in Canterbury Cathedral on Sunday 19th July was a good example of this trend. One result of this will be that the classic Common Prayer of the Anglican Way will be eclipsed because it will be claimed that it is found in the new "Common Worship" as one option amongst others. The classic Common Prayer is not merely a set of Rites. It is a total form or system of godly order and worship intended for parish, family and individuals within a diocese and national jurisdiction. When it is broken up and treated as a set of parts to be placed alongside other modem services then it ceases to be The Common Prayer and becomes merely a part of the modem relativism. In the breaking up of The Common Prayer is the fracturing and even the disappearance of The Anglican Way. Those who lead the Anglican Communion in this direction are propagating a generic and a relativist form of the Christian religion. For in principle once variety is affirmed there is an open door to further Rites, orthodox or not. Bishops, who guard the Faith, have a special duty to make sure that the classic Common Prayer does not get broken up and made part of a modem form of Anglicanism, which is neither distinctive nor biblical.

Mr. Graham Eglington, National Director, Prayer Book Society of Canada The Rev'd David RobartS, The Prayer Book Society of Australia The Rev'd Dr. Peter Toon, President, Mr. Tony Kilmister, Chairman ofthe Prayer Book Society, England The Prayer Book Society of the Episcopal Church WISDOM FROM UGANDA It was apparent at Lambeth '98 that a growing number of people mediately apparent. We found at the Lambeth Conference that "some are convinced that the loss of common prayer has resulted in the of the bishops have sold their souls to the devil." loss of common belief and standards in the Anglican Communion. The Rt. Rev. Wilson Mutebi of Mityana Diocese, also Church This concem is reflected in the recent move in Africa pressing for of the Province of Uganda, also expresses concern, especially re­ Prayer Book revision. In some countries which still use the 1662 garding the influence from the United States. "We are beginning to Book of Common Prayer, though translated into the local language, recognize that we must be very, very careful about what we import the push is on to "modernize" and to "Africanize" the prayer book. from the American Church. We must be very careful in choosing "We must be very careful," observed the Rt. Rev. Samuel the people who come to our country to work with us and to speak to Ssekkadde of Namirembe Diocese, Church of the Province of us. We must consider very carefully any changes we make in the Uganda. "It is becoming clear that many of the changes which the Book of Common Prayer." Americans have made in the Prayer Book have led to deviations Once the changes have been made, the bishops recognize, it is from the Christian Faith." We have seen, said the Bishop, that some­ difficult to regain what we have lost. A caution well-taken. £''L times the changes are very subtle and that the dangers are not im­ — Cm Fouse

14 MANDATE: September/October 1998 The Prayer Book Society of the Episcopal Church WHAT'S HAPPENED DOWN UNDER?

Fr. David Robarts

ne of Anglicanism's most dearly the point of wanting something once more held convictions has been its belief in a hard cover, moving away from a vari­ Oin the value, if not virtue, of diver­ ety of experimental booklets to assert a more sity in unity. Some might recall S.J. Forrest's coherent picture. However, this also meant, This has resulted inA Prayer Book for Aus­ witty doggerel of an earlier generation: "Just at least in some places, a doing away with tralia, 1995. It is highly significant that this the usual thing, you know, the good old more gradual revisions of 1662; even the book is not simply an update of the earlier B.C.P". Forrest proceeds with a whimsical inhibiting of 1928 variations. one. It has a lesser status. While it is styled catalogue telling the tale of local variations Episcopal enthusiasm for the proposed for use with the 1662 and 1978 books, it is on a theme of common prayer. new book was such that this writer was officially a book of "Liturgical Resources In Australia, as elsewhere, there has present at a Diocesan Synod where a bishop Authorized by the General Synod". It is not been a leap into national identity through moved, and had successfully passed, a mo­ approved for use - and is unlikely to be — the development of local liturgies which tion for approval of a book not then even in in the largest and strongly Evangelical dio­ have largely left the B.C.P. behind; but also, draft form. In some cases, too, there was cese of Sydney where at least one third of in the process, largely leaving common indecent haste in putting together services Australian Anglicans worship. The book is prayer itself behind. in time for General Synod. For those present perceived there as conceding too much to A succession of authorized trial litur­ at the 1978 General Synod it was an occa­ liberal Catholic opinion. The chief bone of gies during the sixties and seventies gave sion of national triumph. Australians had contention is one of a number of Eucharis­ ^Aactio An Australian Prayer Bookof\91%. their very own Prayer Book at last, replete tic Prayers in the book which is now used Architects of this book were at pains to point with attractive pictures of native flora which widely by Catholic minded clergy elsewhere out its harmony with Cranmerian principles, earned the book the nickname of "The in the country. on the one hand, and its response to per­ Golden Wattle". The book itself is massive - 850 pages ceived contemporary need, on the other. Not Hand in hand with the emerging of new - and as well as a conservative First Order only Cranmerian principles though, but also rites went much greater freedom in worship Form for Holy Communion offers five Sec­ service structure; with First Order services itself—often enough, with little understand­ ond Order Thanksgiving Prayers (including being essentially Cranmer in modem dress, ing of its principles. A new emphasis on the the one unacceptable to Evangelicals). There "contemporary translations" of Tudor En­ communal and lay participation emerged as are also others for special occasions such as glish. These services were particularly ad­ has the acceleration of a restless desire for , funerals, and confirma­ dressed to those concemed with maintain­ contemporaneity and the endless quest for tions. The issue of acceptabihty is not sim­ ing dearly held theological convictions en­ "relevance". Freedom, though, is a two ply one of . It brings before shrined for them in the Prayer Book of 1662, edged sword and without a conscious re­ us a wider scenario as to the limits or limit- not least people in Sydney Diocese. Second straint as to its limits leads to disorder and lessness of Anglican comprehension. More­ Order services offered freer structures and confusion in public worship. Such restraint over, it raises sharply the issue of common theological possibilities. is a decreasing fact of church life in Austra­ prayer itself. For the foreseeable future, and The preface ofthe 1978 book indicated lia today. regardless of Liturgical Commissions and it was "for use together with the Book of Perhaps of even greater importance is Committees, we have come to the end of Common Prayer 1662. It is supplementary the diminishing sense of a transcendent God, further national Prayer Books. It remains to to the Book of Common Prayer and not a and of awe as a fundamental response to be seen whether common prayer itself is replacement for it." Future possible revi­ God, in worship. All too often, we have the recoverable in the present climate of super­ sions, however, were mentioned. banal, the experimental or the ad hoc, and market and smorgasbord liturgy and wor­ Behind this book, not surprisingly, lay the self-conscious, as a consequence. An­ shipping altematives whether permissible or the coUegial hand of the Australian episco­ glican worship in a great many places in unauthorized. There are continuing pres­ pate along with the work of Liturgical Com­ Australia seems to have lost its moorings. sures toward greater Congregationalism, missions. It was, inevitably, the product of The work of Liturgical Commissions, confusing plurality, and fragmentation. Hr theological compromise; one in which Evan­ however, grinds on relentlessly. An Austra­ The Rev'd David Robarts, The Prayer Book gelical insistence took priority over Catho­ lian Prayer Book of 1978 became a build­ Society in Australia lic insight. For their part, bishops were at ing block for further "updating" of liturgy.

The Prayer Book Society of the Episcopal Church MANDATE: September/October 1998 PENTECOST 1999 AND THE COMMON PRAYER Five reasons why Whitsuntide 1999 is especially important for the Anglican Communion

+ It is the Feast of Pentecost, the Christian celebration of the gift of the Holy Spirit from the Father and the Son to the Church. Without the presence of the Holy Spirit, the Lord and Giver of Life, there is no trae Church and no real salvation for sinners. + It is the 450th anniversary of the first use of the English Book of Common Prayer of 1549 in the Church of England. After using only Latin in divine worship for centuries and then a mixture of Latin and English texts in the reign of Henry VIII, the Church of England took the step of using only English in its normal services and offices. It was an English understandable by the people, though not everyday English. + It is an opportunity to celebrate the reformed, catholic character of the Church of England and the Anglican Communion of Churches. The Book of Common Prayer, with its roots in the Bible and patristic doctrine, is both a catholic and an evangelical testimony to godly order and sound doctrine. # It is a moment to affirm the unique character of the Anglican Way as a jurisdiction within the one, holy, catholic and apostolic Church and with its own Anghcan liturgy. The Book of Common Prayer enables Christians to worship the Father through the Son and with the Holy Spirit as Christians have done in the Church of God through the centuries. + It is a time to use in worship on that day, or a day near unto it, the actual Liturgy originally written by Archbishop Thomas Cranmer for the Order for Holy Communion as well as for the Matins and . In using these services, Anglicans every­ where will feel the reality of the Communion of Saints and of their union with Christians belonging to the ancient Ecclesia Anglicana, who are now in the Church triumphant. The Prayer Book Societies of Australia, Canada, England and America will be promoting this Celebration in and around June 1999. However, the Celebration as such belongs to the whole Anglican Communion and it is their desire that all share in it. (In the next issue of Mandate details of plans for the American celebration will be presented.) — The Rev'd Dr. Peter Toon

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