Th ee Bi-MBi-Monthlyonthly MagMagazineazine ofof thethe PrPrayerayer BBookook SSocietyociety MVolume 27, Number 5 ANDATSeptember / EOctober 2004

IN THIS ISSUE Where can I fi nd a church Th e Sung that uses the 928 BCP? Page 2

Th e 979 Prayer Book, not the 979 BCP! Page 3 as a Psalm: Choice in worship Page 4

A Godly Competition — keeping prayer language in use Pages 5

Th e Eucharistic Lectionary Quicunque Page 6

Th e Creed of Athanasius, origins and text Pages 7 & 8 PECUSA and the Creed of Vult Athanasius Page 9

Th e Holy and the Creed Page 0

Th e Incarnation and the Creed Page 

Damnation and the Creed Page 2

Th e as a Psalm Pages 3 & 4

Th e PBS Order Form — please photocopy Page 5

Th e Archbishop’s Commission & October 2004 Page 6 all of their services, if from the 928, or the ishes that use the 928 BCP. An excellent Where can I fi nd a ones that use the 928 BCP. Th e Reformed reference is the Directory of Traditional Episcopal Church uses a Prayer Book Anglican and Episcopal Parishes, pub- church that which includes both the 662 (Church of lished by the Fellowship of Concerned uses the England) and much from the 928. Churchmen. Th is directory does not tell In the past I could assume that all of what prayer book is used. Please contact 928 Prayer the Continuing Churches would use the editor, Mrs. Jane Nones, 4800 Dupont Book? the 928 BCP fully, but it has come to Avenue South, Minneapolis, MN 55409 if my attention that parishes of one of the you would like to order a copy. For infor- larger ones have begun the use of the 3 mation call (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 , , Prayer Book. It makes us glad to know of and . Sadly, we will no longer list such places, and also that folks are read- parishes from that jurisdiction, unless we ing Mandate. Some have written to tell e List parishes that use the know for a fact that the parish in question us of parishes that use 928 that we have 928 BCP according to state or uses the Eucharistic Lectionary from the already listed. It might be a good idea to area, mentioning their ecclesi- 928 BCP. keep the issues of Mandate that have this Wastical jurisdiction (Episcopal Church or Our knowledge of these matters is lim- column to use for future reference. We one of the “Continuing Churches”), and ited, so we would be happy to hear of par- can only list a parish once..

New Hampshire Delaware Salem Georgetown Wilmington Area St. John’s Church (Anglican Church in Parish of St. James (Anglican Independent St. Mary’s Church (Anglican America) Communion in the Americas) Church) meets at the Methodist Church 23269 Park Avenue 420 N. Washington Street (at Lea Bou- Salem, NH Georgetown, DE 9947 levard) Mailing Address,  Crawford Street Mailing Address: RD#3, Box 285-A- Wilmington, DE 9806 Plymouth, NH 03264 Millsboro, DE 9966 302 428 323 888 536 794 302 854 6547 or 238 7364 Sunday Th e Rev. Dean Steward Sunday 0:00 am Holy Communion 8:00 am Holy Communion Th e Rev. Canon Kenneth W. Gunn-Wal- Concord 0:00 am Holy Communion (st, 3rd, berg, Rector All Mission 4th) meets at the Lutheran Church 0:00 am Morning Prayer (2nd & 5th) Trinity Reformed Episcopal Church Concord, NH Th e Rt. Rev. John W. Gaines, Rector (Reformed Episcopal Church) Mailing Address,  Crawford Street Th e Rev. Mark Remillard, Associate Union Grange Hall # (Corner, Ketch & Plymouth, NH 03264 Rector Doe Run) 888 536 794 Hockessin, DE Th e Rev. Dean Steward Mailing Address: 26 Woodshade Drive, Newark, DE 9702 Please write the Rev. Fr. David C. Kennedy, SSC, at 723 Hearth Stone Ave., 302 454 7762 or 368 955 Boynton Beach, FL 33437-2920 if you know of parishes that use the 928 BCP. Sunday Needless to say it will take a long time to list them all! 0:00 am Holy Communion Praise for that!!! Th e Rev. John Martin Campbell, Rector

THE MANDATE September / October 2004 Volume 27 , Number 5 Editor: Th e Rev’d Dr.. Peter Toon • Design/Layout: Boldface Graphics Th e Offi cers for the Year 2004 are: President: Th e Rev. David Kennedy, SSC, of Florida • Vice-President: Th e Rev. Dr. Peter Toon of Tennessee and England 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 Th e 979 Prayer Book — my attitude to it Th e Rev’d Dr. Peter Toon M.A., M.Th ., D.Phil (Oxon) ing society and culture. So, it seems to me, the title eople who have the time and inclination of the new Prayer Book was a major innovation, to read my little tracts and books will have a novel way of using an hallowed and distinctive noticed that consistently over the years title in order to make easy the speedy entrance of PI have referred to the offi cial Prayer Book of the innovation and change of doctrine. And as such it Episcopal Church, USA, as “the 979 Prayer Book.” worked as took up the cause and pressed Th is is a reasonable title to use and it is used by me its use upon all dioceses of the Church. for one basic reason — in order to To say that its title is the wrong avoid using the offi cial title as given one iiss not ttoo sasayy tthathat ttherehere araree not to it by the General Convention of useful,useful, e evenven go good,od, t thingshings in t thehe the Episcopal Church in Minneap- 979979 Book.Book. I gladlygladly acceptaccept thatthat by olis 979 which was “Th e Book of it,it, in t thehe hand handss of f faithfulaithful pr priestsiests Common Prayer….” over t thehe years,years, manymany havehave b beeneen Why do I seek to avoid calling blessedblessed by God.God. AtAt thethe same time, this Book by its offi cial title? Th e mischiefmischief hahass bbeeneen done by tthehe uusese answer is simple. I cannot in con- of a falsefalse tittitle.le. science or historical judgment see Th us, in summary, my posi- it as “Th e .” tion in ttermserms of mmyy rrelationelation ttoo tthehe It is most certainly a Prayer Book, PrayerPrayer BooksBooks of thethe ECUSAECUSA isis toto but to my eyes it is not “Th e BCP.” If regardregard thethe lastlast editionedition of thethe classicclassic we actually take time to examine its BookBook of C Commonommon P Prayer,rayer, the edi- internal contents which are char- tion of 928, as the true Formulary acterized by variety and choice, we of thethe AnglicanAnglican WayWay in AmericaAmerica see very clearly and quickly that they belong to the and then to see the 979 Book as the equivalent new class of Prayer Books which were produced of the ASB (980) of the and from the early 970s onwards in the western/ the BAS (985) of the Anglican Church of Canada northern parts of the , after (and of others similar ones from Australia, South the Lambeth Conference gave its moral backing Africa. Wales, Ireland etc). So for me to say “the to this enterprise of experimental . Th ese 979 Prayer Book” is to see it as an offi cial alterna- new Books were intended to provide, alternative tive to the classic BCP and also under the general forms of public services in “contemporary lan- doctrinal standard of the historic editions in the guage” alongside the received, historical, Book of USA of the classic BCP — that is those of 662, Common Prayer. Th us they usually contained the 789, 892 & 928. word “alternative” in their titles — e.g., An Alter- When the new Prayer Book (or perhaps books native Service Book (England 980). and web sites of liturgical resources) of the ECUSA Th erefore, as a historian of doctrine and of appears later in this decade, then I shall have to re- forms of Anglican worship, I see that the 979 evaluate my position; but I expect that I shall regard book was given the wrong title. It should have been the 979 Book as conservative in comparison with something like, An American Prayer Book (979) the innovatory content of what will replace it by or A Book of Alternative Services (979). When I 200! In and of itself the 979 Book was innovatory enquire why it has the wrong title, I fi nd a long in 979 but such have been the changes within the and involved story about the ecclesiastical politics ECUSA towards heresy and immorality that it is operative in the Episcopal Church from the 960s now a conservative bedrock for some. (Th e liberals into the 970s and it is not necessary to tell that of the 970s became the conservatives of the 990s story here. as more radical forms of liberalism emerged!) However, looking back over the history of the [See further my booklets, Th e 928 Service of Episcopal Church from the new millennium back Holy Communion Annotated & An Act of Piracy, to the 960s, I can see clearly how so often the Gen- An evaluation of the 979 Prayer Book, both avail- eral Convention is driven not by a commitment to able online from www.anglicanmarketplace.com biblical truth and historical , but by the or by calling  800 727 928] desire to innovate to be relevant to a fast chang- ANDAT M Page 3 E Variety and Choice: A Discussion Starter “We know you have a choice…

ne can claimbut that certainly do come from the eigh- to beour variety withchurch…” choice and local autonomy. Th us we teenth century in English-speaking coun- are dealing with multiple choice across and within tries, there has been freedom of religion the variety of religions within the one supermar- Oand thus CHOICE for worshippers as to place of ket. Of course, on close examination not a few of worship — e.g., parish church or nonconform- the brands look and taste alike but are diff erent in ist chapel in England with similar choice in other minor aspects so that the tendency is to major on lands. Further, one can claim that until the mid- minors in order to extol one’s distinctives! to-late twentieth century it was generally true that Th us, for example, the CHOICE now for Angli- one could be fairly certain what to expect inside a cans/Episcopalians is not only between a tradi- place of worship, if one knew to whom it belonged. tional language service and a modern language What went on, in terms of forms of worship, inside service, but it is also between a set service and an a Baptist or a Methodist Chapel in England or a informal service, with or without clergy . Scottish (Presbyterian) parish church was wholly Local worship committees decide what is the local predictable. Likewise in the parishes of the Church off ering and style and then the member or visi- of England one was fairly certain that Th e Book of tor takes it or leaves it. So not surprisingly when Common Prayer was used, even if there were dif- churches get together it is sometimes a problem ferences in ceremonial between one parish and to decide how and what to pray, sing and read and another. what kind of music to employ! Try asking a crowd Now in 2004 one cannot make such a claim. to say the Lord’s Prayer in unison. As CHOICE has entered into the mainstream BUT, Birds of a feather do fl ock together and so of life and culture in the West so that people see within all the diversity and variety there are vari- it as a basic right to exercise choice in virtually ous ties, associations and fellowships. Th ese tend every aspect of life, so CHOICE has entered into to be the more real and meaningful when there is the whole concept and pursuit of public worship. general agreement as to the form and content of Today, one does not know what to expect on enter- public worship. Yet centripetal forces are few in ing any building for because the comparison with centrifugal ones. exercise of local choice with autonomy means that Is this diversity, variety, choice and local auton- there are very few universal rules observed, even omy here to stay? Is it all part of the western scene within churches belonging to the one jurisdiction. in which we must operate for the foreseeable In the Church of England, variety based on local future? autonomy and choice is commonplace. Common It seems that it is, and this prospect must surely Worship, the new multi-volume Prayer Book, takes cause us to ponder carefully whether our own this for granted and supplies, as its very fi rst provi- brand is really all that diff erent from others and if it sion, a suggested outline of a service of worship! is, whether it is a truly good brand. And then, if we So within the Established Church one fi nds every- judge it to be so, is it really worth selling and if so, thing from the use of the modern what is the best way to “sell” it. For in the competi- to forms of Lay Celebration of Holy Commu- tive supermarket products have to be advertised, nion based on ex tempore prayer and to prayers to pushed and commended. the mother in feminist groups. And what Th us, for example, if a group is convinced is the case in Great Britain is more abundantly so that the product known as Th e Common Prayer in the United States of America. Th e basic excep- Tradition (worship & doctrine based upon the tion to this phenomenon is Th e Orthodox Church, classic Book of Common Prayer using the King with its various jurisdictions, which maintains James Version) is good and worth commending the traditional liturgy, even if some of the English then it needs to be fully aware of the context and translations leave much to be desired. situation of diversity, choice and local auton- In fact we have all become so used to CHOICE omy and to form an apologetic and an outreach that without its presence we would probably all with appropriate communications that actually feel deprived or odd. We all accept the supermar- address people in this vast land of choice. With- ket of religions in the West as a given, and, further, out such a strategy it will surely not make much we seem also to accept that within each Christian progress at this moment in the West. ANDAT brand name (i.e., denomination) there should also M Page 4 E A Godly Competition Th hee Board Common of the Prayer Book SocietyPrayer of the giving,Tradition or a combination in of twoLiving or three of theseUse U.S.A. fi rmly believes that in the new mil- themes. lennium there is need to help our contem- : a minimum of one about 2/3 of the Tporaries, especially the young, to understand and length of the in the Prayer Book. It/they use with ease the traditional language of Common must be connected with modern life and may be Prayer. It also believes it right to encourage the general or specifi c in content. creation of prayers and as part of a larger Hymns: a minimum of two of the kind of length determination to encourage and experience Angli- of the hymns found in the Episcopal Hymnal of can Common Prayer as a tradition in living use. To 940 or the English Hymnal of 933. Th ey must be this end, it has decided to sponsor a godly compe- rooted in a biblical or Christian festival theme and tition to encourage the revival of the production connected with modern life. It will be necessary to and provision of contemporary prayers and hymns indicate what tune each one is to be sung to or to in the traditional religious language found in Th e provide new music. If the latter, two persons may Book of Common Prayer and the hymnody of Isaac co-operate to produce words and music. Watts, Charles Wesley and John Keble (to name A Liturgy: the outline of a form of service for an but three). important occasion not provided for in Th e Book of Until the 970s, there were constantly being Common Prayer (e.g., Service on Cruise Ship, Ser- printed books of prayers, and litanies for vice at a Youth Camp, & Graduating Service at a use alongside Th e Book of Common Prayer, espe- College or School), with any special prayers, litany, cially for use at the end of Morning and Evening versicles and responses given in full. Prayer, at mid-week meetings, in family prayers : a minimum of one of not and for private devotions. Also there was a con- more than ,500 words on a theme of current per- tinual appearance of hymns to be used in associa- sonal, Christian, moral concern (e.g., the use of tion with the services within the Prayer Book or money, the nature of temperance, the place of dis- for communal -singing. cipline & relations with persons of other religions). With the advent of modern and the Biblical quotations to be from the KJV. insistence that God be addressed as “you” and that Entries must be submitted to the Prayer Book the second person singular (thou/thee) for God Society Offi ce in Philadelphia no later than Janu- and man be no longer used, the publication of ary , 2005. Godly Competition, Prayer Book Soci- books of prayers and new hymns in the traditional ety, P.O. Box 35220, Philadelphia, PA 928-0220. English style of prayer gradually ceased. Since the Th ere will be three judges who will make their 970s very few have appeared. report by March, 2005. Th e best entries will be published in Th e Man- Th e Godly Competition date in mid 2005 or, if there are suffi cient of good Th ere will besix categories — collects, prayers, quality, they will be published in a booklet. litanies, hymns, liturgies and homilies. And there If the judges believe that a contestant reveals will be two age-groups — those who have not yet a special gift for this kind of creative, godly writ- reached their eighteenth birthday and those over ing, they will prepare a special note for that person eighteen years. All entries must be in English and off ering encouragement and advice. may be submitted from any part of the world with Contestants are advised to read, Neither Archaic British or American spelling. Each entrant shall Nor Obsolete. Th e Language of Common Prayer make a statement to the eff ect that the submission (2003) by Peter Toon & Louis R. Tarsitano [Edge- is his own work. ways Books, UK, & Prayer Book Society, USA]. Collects: a minimum of three in the style and Further, the following books may be found help- of the length found in the Collects for Sundays and ful in terms of indicating the kind of collects and Holy Days in the Prayer Book. Th ey must be con- prayers produced in the recent past. nected with a season or festival of the Church Year, J.W.Suter, Th e Book of English Collects, 940. with a strong biblical theme, related to the Eucha- F.B.McNutt, Th e Prayer Manual, 95. ristic Lectionary in the BCP 662-928. To supple- Eric Milner-White, After the Th ird Collect, 955. ment not replace the BCP Collects. E Milner-White & G.W.Briggs, Daily Prayer, 959. Prayers: a minimum of two in the style and of Frank Colquhoun, Parish Prayers, 967 the length of the General Confession and the Gen- Church of South India, Book of (963). eral Th anksgiving, or of the Prayers at the end of Society of St John the Evangelist, A Manual for , 944. Morning and Evening Prayer. Th ey must be con- Loren Gavitt, Augustine’s Prayer Book, revised edition nected with modern life and be in the form of 967. petition, intercession, confession, praise or thanks- W.H.Frere, Black Letter Saints’ Days, 938. ANDAT M Page 5 E Th e Lectionary: Th e Heart of the Prayer Book System Th e Rev’d Dr. Robert D. Crouse self-giving charity as the ground of our own spiri- n the cycle of the Christian Year, in the ancient tual life is practically illustrated in Jesus’ parable lectionary—that cycle of Epistle and Gospel of Dives and Lazarus. Th en on the second Sunday, lessons which has served the Church for well the theme is the infi nite generosity of God’s char- Iover a millennium, and still survives in our Book ity, with the practical lesson illustrated in the par- of Common Prayer—the essential message of Holy able of the great supper. Now, on this third Sunday, Scripture, God’s word to us, is set before us in an the theme is the humility of God’s charity. orderly and supremely logical way. As we follow In the Gospel lesson, the story begins with the the lessons appointed for the Sundays and the great publicans and sinners gathering around Jesus to festivals, as we meditate upon them, as we open hear him. Th e publicans were tax-collectors, and our minds and hearts to understand the pattern were not very highly regarded, for various reasons. and meaning of them, we are led, step by step, into In the fi rst place, they were seen as collaboration- an ever deeper and clearer perception of Christian ists, or lackeys of the foreign Roman overlords; but truth and the essentials of Christian life. beyond that, they were in a very dubious position In the fi rst half of the year from Advent to morally: the Roman government farmed out tax- , the cycle of lessons sets before collection to local agents, and gave each a quota us in due succession those great works wherein to raise as best he could. Th e agent’s own income the mind and heart of God are manifest in Jesus would depend upon whatever extra he could Christ, those great works whereby our squeeze out of his unwilling victims. To speak of and reconciliation are accomplished, and we are a publican was to speak of the most despicable called to new life in the Spirit. All that teaching, all sinner imaginable—not at all the sort of person that revelation and illumination, is magnifi cently with whom a teacher of religion should associate. summed up in our adoring contemplation of God Th at’s what the Pharisees and Scribes com- the Holy Trinity. A door is opened in , and plained about, “murmured” about: “Th is man souls are caught up in worship, with angels and receiveth sinners and eateth with them”. Th ese archangels; we “rise to adore the mystery of love”. Scribes and Pharisees were notoriously righteous; As children of God by and grace, and they were the scrupulous interpreters, observers heirs of eternal life, we are to be partakers of the of the law, and they thought that Jesus ought to divine nature, partakers of that mystery. With open pay attention to them, instead of cavorting with face beholding as in a glass the glory of the Lord, unworthy publicans. Jesus told them two stories: we are changed into the same image from glory the story of the lost sheep, and the story of the lost to glory, even as by the Spirit of the Lord. (II Cor. coin. And the point to these stories is surely very 3:8) “Changed into the same image”: therein lies simple: salvation is for those who need salvation, the meaning, the logic, of our lectionary for this for those who are lost: “joy shall be in heaven over long season of Sundays after Trinity. one sinner that repenteth more than over ninety What is involved here is a spiritual system, a and nine just persons who need no repentance”. design for sanctifi cation, a programme of practical Certainly, the Scribes and Pharisees also needed spirituality. For half the year, we have celebrated repentance and salvation, but they did not think the mystery of love—the revelation of God’s char- so; they stood proudly upon their worthiness, their ity; and now, in this Trinity season, we draw certain righteousness as observers of the law. Th eir did practical conclusions from that. Th e starting point not consist in their keeping of the law, of course— is set out in the very fi rst lesson for the season, the law is holy and just and good—their sin con- from the First Epistle of St. John: “Beloved, if God sisted rather in the pride wherein they despised so loved us, we ought also to love one another”. It the publicans. is the revelation of God’s love, God’s charity, which Th e lesson, then is this: the self-giving and infi - is the basis of Christian spiritual life. Th e starting nitely generous charity of God cares for all with point is the divine love: “Herein is love, not that we watchful providence; and it is a humble charity, loved God, but that he loved us and sent his Son to which descends and condescends to the lowest: be the propitiation for our ”. “God resisteth the proud and giveth grace unto Th at is the basis and starting point, and therefore the humble,” says our Epistle. And once again, the the lessons for the fi rst few Sundays after Trinity manifest love of God, now manifest in humility, is concentrate upon that, in its various aspects, and to b emulated: “all of you be subject to one another, draw out the practical implications for us, Th us, and be clothed with humility: for God resisteth the on the fi rst Sunday, the theme is the self-giving proud and giveth grace to the humble”. ANDAT charity of God; and the necessity of emulating that Continued on page 8 M Page 6 E Quicunque Vult Th e Origins & Text of Athanasius’ Creed hat has been called in the West since for this creed as an orthodox statement. the fi fth century “the Creed [or the A little later in the eighth century it was being Faith] of St. Athanasius” was not actu- taken into the divine offi ce itself where it is found Wally composed by St.Athanasius (296-373) of Alex- in psalters, to be sung as if it were a canticle or andria. It was named in honour of him as the great psalm and concluding with the . It is in defender of the Catholic Faith against the heresy the famous Golden Psalter of Charlemagne, now known as , a form of , where the in the National Library of Vienna and also in the Son and the Spirit possess a lesser form of Utrecht Psalter (University of Utrecht). We recall than does the Father. Often this Creed is referred that both the Apostles’ Creed and the Nicene to by means of the opening words of the — Creed had entered the liturgy of the Church. Th en, Quicunque Vult. by the thirteenth century the custom had arrived Th e language in which it was composed was of regarding it nor merely as a Creed, but as a Latin not Greek and it belongs to a period after St. Creed along with the Apostles’ and Nicene, and for it makes use of his teach- thus speaking of “the three ” (tria symbola, ing in its exposition of the doctrines of the Trin- triplex symbolum). ity and the Person of Christ. It was not translated So we fi nd that in England in Th e Book of into Greek until the twelfth or thirteenth centuries Common Prayer (549 & 662) it is both regarded and thus it was known to the English Reformers as a Creed and also it is printed as a canticle, with (e.g. Archbishop Th omas Cranmer) of the six- the Gloria Patri at its ending. In Th e Th irty Nine teenth century in both Greek and Latin — and Articles (562) it is said to be one of the three they thought that its original language was Greek, Creeds. Also within the Roman because they mistakenly believed that it was writ- Pope Pius V in his reform of the Breviary in 568 ten by Athanasius himself. confi rmed its use at every Sunday. Further, No one knows for certain who actually composed the Lutheran Churches included it in their Book of this Creed, where and when it was written. It was Concord (580) alongside the Apostles’ and Nicene most probably written in the fi fth century in Gaul Creeds. as a means of instruction in the Catholic Faith, at a Here is the Athanasian Creed in the translation time when the Arian heresy had once again reared made by J.N.D. Kelly [964]. (For a translation to its ugly head in that region. An advanced form of be used for chanting see the BCP of 662 or the Arianism was taught by the and Vandals Canadian BCP of 962.) who were invading the Roman Empire — espe- cially Spain — at this time. Th us it is to be seen Whoever desires to be saved must above as a commitment to faithfulness and accuracy in all things hold the Catholic Faith. Unless a receiving and guarding the Faith once delivered to man keeps it in its entirety inviolate, he will the saints! Th ough it refers to no heresies by name, assuredly perish eternally. it obviously excludes several that were widely dis- Now this is the Catholic Faith, that we seminated at that time and which were seen as a worship one God in Trinity and Trinity in threat not only to truth but also to personal salva- Unity, without either confusing the Persons tion. or dividing the Substance. For the Father’s Whatever the precise origins and authorship, it Person is one, the Son’s another, the Holy is clear is that by the eighth century this Creed was Spirit’s another; but the Godhead of the widely known in the Latin-speaking church and its Father, the Son and the is one, prestige as a summary of orthodox teaching stood their glory is equal, their Majesty coeternal. very high in what we now call . Such as the Father is, such is the Son, such Th e fi rst canon from the church council of Autun also the Holy Spirit. Th e Father is increate, in Burgundy circa 670 presided over by St.Leger the Son increate, the Holy Spirit increate. refl ects clearly the use of the Quicunque for the Th e Father is infi nite, the Son infi nite, the instruction of the clergy. Holy Spirit infi nite. Th e Father is eternal, the Son eternal, the Holy Spirit eternal. Yet there If any or or cleric cannot are not three eternals, but one eternal; just as recite without mistake the creed…of the holy there are not three increates or three infi ni- primate Athanasius, he should be episcopally ties, but one increate and one infi nite. In the censured. same way the Father is almighty, the Son almighty, the Holy Spirit almighty; yet there Th is makes very clear the high regard there was Continued on page 8 ANDAT M Page 7 E Quicunque continued from page 7 and confess that our Lord Jesus Christ, the are not three almighties, but one almighty. Son of God, is equally both God and man. Th us the Father is God, the Son God, the He is God from the Father’s Substance, Holy Spirit God; and yet there are not three begotten before time; and he is man from , but there is one God. Th us the Father his mother’s substance, born in time. Perfect is Lord, the Son Lord, the Holy Spirit Lord; God, perfect man composed of a rational and yet there are not three Lords, but there soul and human fl esh, equal to the Father in is one Lord. Because just as we are obliged by respect of his , less than the Father in Christian truth to acknowledge each Person respect of his humanity. separately both God and Lord, so we are for- Who, although he is God and man, is bidden by the Catholic religion to speak of nevertheless not two but one Christ. He is three Gods or Lords. one, however, not by transformation of his Th e Father is from none, not made nor divinity into fl esh, but by the taking up of created nor begotten. Th e Son is from the his humanity into God; one certainly not by Father alone, not made nor created but begot- confusion of substance, but by oneness of ten. Th e Holy Spirit is from the Father and Person. For just as rational soul and fl esh are the Son, not made nor created but proceed- a single man, so God and man are a single ing. So there is one Father, not three Fathers; Christ. one Son, not three Sons; one Holy Spirit, not Who suff ered for our salvation, descended three Holy Spirits. And in this Trinity there into hell, rose from the dead, ascended to is nothing before or after, nothing greater or heaven, sat down at the Father’s right hand, less, but all Th ree Persons are coeternal with whence he will come to judge living and each other and coequal. Th us in all things, as dead: at whose coming all men will rise again has been stated above, both Trinity in Unity with their bodies, and will render an account and Unity in Trinity must be worshipped. So of their deeds; and those who have behaved he who desire to be saved should think thus well will go to eternal life, those who have of the Trinity. behaved badly to eternal fi re. It is necessary, however, to eternal salva- Th is is the Catholic faith. Unless a man tion that he should also faithfully believe in believes it faithfully and steadfastly, he will the Incarnation of our Lord Jesus Christ. not be able to be saved. Now the right faith is that we should believe

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Lectionary continued from page 6 lectionary is often misunderstood and miscon- To put this in more theological terms: what we strued. It is not, and was never intended to be a have here is a lesson about the priority of substitute for Bible reading and Bible study; that God’s grace in the work of salvation: grace which is can be done much more completely and thor- not according to any human merit or worthiness, oughly in other contexts: in the Daily Offi ces, in but God’s free and infi nitely generous gift. And Bible study groups, in private study, with the help therefore there is no place for human pride. As our of commentaries, and so on. Collect indicates, even our desire to pray is God’s Th e Eucharistic lectionary off ers, instead, a sys- grace. So pride is just a vicious deceit; it is the work tematic, doctrinal, moral and spiritual teaching, by of the devil who, “as a roaring lion, walketh about way of Biblical texts; and none of the many recent seeking whom he may devour”. Th erefore, “be alternative lectionaries even begin to serve that sober, be vigilant”. purpose. It is an important, and really a basic, part Th e intent of these lessons, and the lessons for of our Christian heritage, ancient and ecumenical, the following Sundays, is to show how the virtues which it seems to me we must receive thankfully, and graces of Christian life are based upon and cherish devoutly, and ponder in our minds and derived from the manifest charity of God, God’s hearts week by week. free grace, the mystery of love; and thus, the lec- May God’s grace support us in that undertak- tionary for the Trinity season off ers us a system- ing. atic, logically ordered, biblical moral and spiritual Visit: www.episcopalian.org/austin/lectionary/ ANDAT . Th e character of this ancient Eucharistic index.html M Page 8 E Th e Athanasian Creed & the PECUSA rticle VIII of Th e Th irty-Nine Articles of ondly negatively, the absolute necessity of believing Religion printed in Th e Book of Common the Catholic Faith is proclaimed if eternal salvation Prayer (662) of the Church of England is desired. And this Faith is clearly identifi ed with Astates: the dogma of the Trinity and the Person of Christ/ Incarnation which is expounded in the following Th e Th ree Creeds, , Atha- verses. nasius’s Creed, and that which is commonly After the exposition of the dogma of the Trin- called the Apostles’ Creed, ought thoroughly ity, there is a declaration that anyone wishing to to be received and believed: for they may receive God’s salvation must hold the orthodox be proved by most certain warrants of holy teaching (verse 28), and then the orthodox teach- Scripture. ing on the Person of Christ is introduced (verse 29) by a warning that right belief in the Incarna- However, if you look at the same Article in Th e tion is also required for eternal salvation. And Book of Common Prayer (928) of the Protestant the climax of the Creed (verse 42) underlines and Episcopal Church of the U.S.A. the content is simi- reiterates that there is no eternal salvation without lar but diff erent: loyal acceptance of the Catholic Faith as defi ned. “Th is is the Catholic Faith. Unless a man believes it Th e Nicene Creed, and that which is com- faithfully and steadfastly, he will not be able to be monly called the Apostles’ Creed, ought thor- saved” (verse 42). oughly to be received and believed: for they In the late eighteenth century, during the Age may be proved by most certain warrants of of Enlightenment, few believed that it was neces- Holy Scripture. sary to believe ancient forms of doctrinal state- ments in order to be faithful to Jesus Christ and Th en, if you return to the BCP (662) and look to be the recipient of God’s salvation through and at the pages immediately after Evening Prayer, in him. Th us this Creed was omitted. Th e same you will fi nd that the Athanasian Creed (or the sense of anti-dogmatism led to the changing in the Quicunque Vult from its opening Latin words) 789 Prayer Book of the Venite in Morning Prayer is printed in full, all forty-two verses. Further, it (Psalm 95) by leaving out the last four verses and is ordered that it be said or sung instead of the substituting from Psalm 96 verses 9 & 3. Verses Apostles’ Creed at Morning Prayer on the six great 8– of Psalm 95 speak of hardness of heart and festivals (Christmas, Epiphany, Easter, Ascension, God’s wrath and did not seem, at that time, suit- Whitsuntide and Trinity Sunday) and on seven able for reasonable people to recite in morning other holy days — St.Matthias, St. John Baptist, service. St. James, St. Bartholomew, St. Matthew, St Simon Th e fact that the Athanasian Creed was left & St. Jude, and St Andrew — so that it is recited out of the American editions of the BCP did not about once per month. mean that it was never used within the PECUSA. However, if you look at the BCP (928) in the It was, and still is, sung as if it were a psalm in a few same place you will fi nd there is no trace whatso- Anglo-Catholic parishes in the USA. It is surely to ever of this Creed. And if you go back through the be regretted that this important western Catholic other two American editions of the BCP, those of statement of the two basic Catholic dogmas — the 892 and 789, you will not fi nd the Creed there Holy Trinity and the Identity & Person of Jesus also. Christ — has not been widely used in Anglican Th e question arises: Why was it left out of the doctrine and worship within the Episcopal Church fi rst American edition of the BCP in 789? Th e of the U.S.A. When you understand its origins (in answer is simple. A majority of the leadership of a time of crisis) then you understand why it is so the Episcopal Church at that time believed that fi rm and clear in its statements and affi rmations! it was too harsh and dogmatic in terms of what it And if ever there was a time for there to be coura- stated and required. Th e opposition focused spe- geous and clear witness to the Truth of the Triune cifi cally on several verses, and on its clear, propo- God and the Truth of Jesus Christ, One Person sitional content. made known in two natures (human and divine) in Examining the Creed one observes that it is the ECUSA, it is now, 2004! Orthodox doctrines fi rmly set within what have been called both “the of sexuality rest ultimately upon the orthodox doc- damnatory” and “the minatory clauses”. It opens trine of the Trinity. with two verses in which, fi rst positively and sec- ANDAT M Page 9 E Th e Athanasian Creed — Th e Holy Trinity esus commanded his disciples to go into all the Nicene Creeds. In the main, they are written in world, to preach the Gospel and to baptize the what we may call a dynamic common sense way converts in the Name of the Father, the Son and with the emphasis upon narrative, proclamation Jthe Holy Spirit. He also taught them to love the and description. In contrast, this Creed is written Lord their God with all their heart and soul and for the purpose of instruction in order to express mind and strength. Already here we glimpse the precisely what the Church believes, teaches and Trinity (“the Father, the Son and the Holy Spirit”) confesses with regard to the Unity and Trinity of and Unity (the “Name” & the “One Lord God”). God. It is not intended to be an exciting document, Th e New Testament proclaims that the eternal but rather a true and clear statement that excludes Father sent his only-begotten Son into the world major heresies in its affi rmation of orthodoxy and take to himself by the action of the Holy Spirit a also something that can be memorised. human nature and body from Mary, the virgin, and to be the Messiah of Israel and Saviour of Th e Teaching the world. Here the divine movement is from the must avoid doing either of these two Father through the Son and by the Holy Spirit and things — (a) of obliterating the distinction between in this “descent” there occurs divine revelation and the Father, the Son and the Holy Spirit (for they are the provision of salvation. eternally Th ree Persons), and (b) of dividing into Following this “descent” there is the “ascent” to three the One Godhead/Divinity/Deity which is the Father of the resurrected Incarnate Son in his truly One and is wholly possessed by each of the Exaltation and then the sending in his name of the Th ree. Each of the Persons has one and the same Holy Spirit to the assembled Church, and this then glory and majesty as the other Two. creates an “ascent” of grace — that is the activity Further, they are to believe that the attributes from within the Church of worship, prayer, mis- — increatedness, infi nity, eternity & omnipotence sion and service off ered to the Father through the — of the one Godhead, are possessed also by each Son and with the Holy Spirit. of the Th ree Persons. Th us there are not three increates, three infi nites, three eternals and three Th e Church Doctrine of the Trinity in omnipotents but One of each since the Father, the the West Son and the Holy Spirit each possesses in whole On the basis of what the disciples saw in Jesus the one and only Godhead. and heard from him, and their experience of God, Christians are to know that Trinitarianism they came to believe that God is a Holy Trinity, off ers no open door to tritheism for the Godhead three in one and one in three. Th ey never gave up is one and indivisible. Th ey are to believe that the their belief in the One God inherited from Juda- Th ree Persons are diff erent from one another in ism but they expanded it to include the Tri-unity terms of their relations to each other. While the of God for they experienced God in Jesus and as Th ree are identical in deity and in attributes they the Holy Spirit. diff er in relations, which are real and permanent Th e Greek-speaking theologians of the East within the Godhead. Within this Godhead each tended to begin their explanations of the Trinity Person stands in a unique relation to the two from the Person of Almighty and others. Th e Father derives his being from none; move on from him to speak of his Son and the the Son derives his being from the Father alone (he Holy Spirit, each of whom possesses the one and is the only-begotten of the Father); and the Holy the same divinity, deity and Godhead as does the Spirit proceeds from the Father and the Son alone. Father. In contrast, the Latin-speaking theologians Th e Father begets the Son and the Son is begotten of the West began from the one Godhead, one of the Father. Th e Holy Spirit proceeds from the Deity, and proceeded to show that this one God- Father and the Son. Neither the Son nor the Holy head is possessed equally and fully by the Father, Spirit is created. And these relations of order are the Son and the Holy Spirit. all wholly within the One Godhead, none is before Th ere is no clearer statement of this western or after the other. approach that begins from the One God than In contemplating this Mystery, Christians are to that set forth in the Athanasian Creed. However, adore both the Unity of the Godhead and the Trin- it is written in an altogether diff erent style both ity of Persons. ANDAT to the New Testament and to the Apostles’ & M Page 0 E Th e Athanasian Creed —

he focus of all thethe Gospels is JesusIncarnation of Naz- four successive clauses in verses 34 to 37 — e.g., areth, the Messiah, who suff ered, died, “not two but one Christ.” Th e Son of God took to was buried, rose again and ascended into himself and made his own human nature and thus Theaven. Salvation is promised in the New Testa- the one Person of the eternal Son of God became ment to all those who repent of their sin, believe also the one Person who is the God-Man. on the Lord Jesus Christ and follow him. Since By this confession of faith, Apollinarianism, Jesus Christ is the One who is the center and focus which taught that the Son of God assumed human of believing, trusting and obeying, it is critically nature without a rational mind (for the divine important that his correct identity is known and mind of the eternal Son acted in place of the that this identity become an essential part of the human mind), is rejected; and so also is Nestorian- believing and following. Th us there is much expla- ism, which taught that the Incarnate Son is as two nation and teaching in the New Testament con- persons, human and divine, joined together only cerning the true identity of Jesus. for purposes of achieving human redemption. In Th is tradition of teaching was continued by emphasizing the oneness of the Person of Christ the successors of the apostles for they lived in a important and interesting use is made of the anal- Graeco-Roman world where many opinions arose ogy of soul and fl esh in human personhood in as to the identity of Jesus and his relation to God. order to aid the understanding. Th e unique unity So it is not at all surprising that the early Church that is the personhood of Christ is compared to the found it necessary in the context of many opinions unity of a human individual person. In man there and several major heresies (e.g., Apollinarianism are two distinct substances, soul and fl esh, which & ) about Jesus of Nazareth to go to without losing their separate identity form one great lengths to seek to clarify and state in the best unique individual being, a single human person. In available form of words the true identity of Jesus Jesus as the Incarnate Son there are two distinct Christ as he stands in relation to the Godhead substances (or “natures”) which without losing and in relation to mankind. We fi nd that this a their separate identity are united in One Person. major concern of the fi rst four Ecumenical Coun- It is a useful exercise to compare the Defi nition cils — Nicea (325), Constantinople (38), Ephe- of the Person of Christ made by the Council of sus (43) and Chalcedon (45) — as well as of the Chalcedon (45) and this teaching in the Athana- major theologians of the Church. Unless we know sian Creed. One diff erence is that the Council uses who Jesus really is how can we believe in him and the word “nature” — divine nature and human commit ourselves to him. nature — and thus speaks of the One Person of the Incarnate Son made known in two natures. In con- Th e Teaching trast, the Creed uses the word “substance” — divine What is confessed concerning Jesus Christ substance and human substance — and refers to occurs in verses 29 to 37 of the Athanasian Creed. humanity and divinity. However, this diff erence is It rests upon the foundation already established verbal not doctrinal for with western theologians earlier that Jesus Christ as the only-begotten Son “substance” was a favorite synonym for “nature.” of the Father is of exactly the same Godhead as the Th e essence of Christian or Catholic Faith is Father and the Holy Spirit. presented in this Creed as right thinking and right What is taught is that Jesus Christ is at once believing concerning the God who has revealed fully and completely God and fully and completely himself in Jesus Christ and who has been expe- man. And being truly and really man this means rienced and proclaimed by the apostles. But this that he possesses a human, rational mind. He is Faith is more than right thinking and right believ- begotten of the Father before all ages in terms of ing, it is also right living (“those who have behaved his deity and begotten in time from the Blessed well will go to eternal life”) and right worshipping Virgin Mary in terms of his humanity. Th ough (“both Trinity in Unity and Unity in Trinity must from his conception and birth he becomes simul- be worshipped”). In other words, it is right think- taneously both truly God and truly man, this does ing and believing for a purpose the glorifying of not mean that he is as two persons joined together God in good works and true worship, leading to the to make one artifi cial person. He is genuinely and enjoyment of eternal life and the beatifi c vision. really one Person and this unity is emphasized in ANDAT M Page  E Athanasian Creed & Quicunque Vult. henever one recommendsDamnation the use in the patristic and early medieval periods had a The Athanasian Creed 8th Tone, 1st Ending. of the Quicunque Vult, the Creed of confi dent dogmatism which paid no attention to Athanasius, for use in churches, sooner the scruples which bother us in a post-Enlighten- Wor later one gets asked about the so-called “damna- ment culture. In holding such dogmatic views, the tory clauses.” Th ese have been a constant cause of Church did not minimize what may be called per- off ence throughout modern times to some people. sonal faith in the Lord Jesus Christ and a personal Apparently, very few these days appreciate being relation to God the Father, and a sense of being led told that one must believe the orthodox Faith in by the Holy Spirit. order to be received by God into the life of the age Various means have been suggested to soften to come and into eternal salvation and heaven. the impact of this clarity and dogmatism. For And, further, even fewer appreciate the message example, that its statements apply only to church- that the surest way to go straight to hell is to refuse men and do not have application to those outside to believe and to reject the Catholic Faith. the Christian Faith. Or, that the opening verse is to It must be admitted, whether one likes it or be translated, “Whoever desires to be in a state of not, that the Creed is fi rmly set within what have salvation must above all things hold the Catholic been called “the damnatory clauses.” It opens with Faith,” where “in a state of salvation” rather than “to two verses in which, fi rst positively and secondly be saved” renders the Latin salvus esse. Or, again, negatively, the absolute necessity of believing that its content originated in times very diff erent the Catholic Faith is proclaimed if eternal salva- from our own and thus we do not need to take so tion is desired. “Whoever desires to be saved seriously the theme of damnation. Th en, also, it must above all things hold the Catholic Faith. has been suggested that the use of this Creed as Unless a man keeps it in its entirety inviolate, a Canticle or Psalm in the Divine Offi ce smooths he will assuredly perish eternally.” And this Faith over the hard edges and softens the meaning. is clearly identifi ed both with the dogmas of the What is sometimes forgotten is that even the Trinity and with that of the Person of Christ which Nicene Creed in its original form from the Council are expounded in the following verses. of Nicea of 325 ended with a series of After the exposition of the dogma of the Trin- upon those who taught and propagated the heresy ity, there is a declaration that anyone wishing to of Arianism. Th e Fathers at the Council believed receive God’s salvation must hold this orthodox that in providing the anathemas they were follow- teaching (verse 28); then the orthodox teaching on ing St Paul who wrote: “If any man preach unto you the Person of Christ is introduced (verse 29) by a any other gospel than that which ye have received, warning that right belief in the Incarnation is also let him be accursed!” (Galatians :9). Th e use of required for eternal salvation. “Th us in all things, the against heretics was common in the as has been stated above, both Trinity in Unity Creeds, Confessions of Faith and Statements of and Unity in Trinity must be worshipped. So he the Fathers and the Church from the earliest days who desire to be saved should think thus of the through to the sixteenth century. Trinity. It is necessary, however, to eternal sal- Further, there is an abundance of exhortation vation that he should also faithfully believe in within the New Testament wherein Christians are the Incarnation of our Lord Jesus Christ.” And urged to hold fast to Christ (cf. the use of teneat in the climax of the Creed (verse 42) underlines and the Latin Bible & verse  of the Quicunque reiterates that there is no eternal salvation with- – see Mark 7:8;  Th ess. 5:2; Coloss. 2:9;  Cor. out loyal acceptance of the Catholic Faith. “Th is :2; Heb. 4:4; Rev. 2:3; 2:25 & 3:). is the Catholic Faith. Unless a man believes it Perhaps the Church in the West in the twenty- faithfully and steadfastly, he will not be able to fi rst century so lacks a passion for God and Truth be saved.” that it has become soft on the distinction between Th ere is no doubt whatsoever that the clear and paganism and between ortho- meaning of this Creed is that certainty about eter- doxy and heresy! What we surely have to admit if nal salvation is intimately associated with believ- we are honest is that no other Church statement ing and living within the Catholic Faith, especially sets forth so incisively and with such majestic clar- its dogmas of the Trinity and the Incarnation. ity, the profound truth and theology implicit in the To reject this Faith and these dogmas is to invite words of St. Paul that “God was in Christ reconcil- the just condemnation of God to eternal punish- ing the world unto himself.” ANDAT ment, hell. We need to be aware that the Church M Page 2 E Quicunque Vult. The Athanasian Creed 8th Tone, 1st Ending.

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1-800-727-1928 or local (foreign) call 610-490-0648 Waiting Patiently for the Report in October Th e Archbishop of Canterbury’s Commission of 2003/4 he Commission, led by Archbishop Eames implications of the decision of the diocese of New of Ireland, intends to complete its ini- Westminster, Canada, to authorize services for use tial report on the nature, extent and con- in connection with same sex unions? Tsequences of Impaired/Broken Communion in 3. What are the canonical understandings of the Anglican Communion as a result of recent (a) communion, (b) impaired communion and (c) developments, by the end of September 2004 for broken communion? (What is autonomy and how submission to the Archbishop of Canterbury in is it related to communion?) October. 4. How (do and) may provinces relate to one As required by its mandate, the Commission another in situations where the ecclesiastical began by considering recent work elsewhere on authorities of one province feel unable to maintain the issue of Communion -- the resolutions of the the fullness of communion with another part of Lambeth Conferences of 988 and 998 on this the Anglican Communion? issue, together with a consideration of what has 5. What practical solutions might there be to been achieved in the Grindrod, Eames and Vir- maintain the highest degree of communion that ginia Reports, which addressed matters of Com- may be possible, in the circumstances resulting munion, particularly in relation then to the issue of from these two decisions, within the individual the ordination of women to the episcopate. It has churches involved? (e.g., [alternative] episcopal given especial attention to the recent work of the oversight when full communion is threatened) Inter Anglican Th eological and Doctrinal Com- 6. Under (a) what circumstances, (b) what con- mission on the theological nature of Communion, ditions, and (c) by what means, might it be appro- and the various statements and pastoral letters priate for the Archbishop of Canterbury to exercise issued by the Primates at their recent meetings. an extraordinary ministry of pastoral oversight, Further, the Commission has received a mass of support and reconciliation with regard to the submissions in writing and a few in person relating internal aff airs of a province to maintain commu- to the matters under consideration. Information nion between Canterbury and that province? (see may be found at: (www.anglicancommunion.org/ Lambeth Conf.998,Res. IV.3) ecumenical/commissions/primates/index.cfm),or Response of the Prayer Book Society by contacting the Secretary to the Commission, Th e Prayer Book Society is making plans to pub- Canon Gregory Cameron, on commission.secreta lish by December 04 a collection of short essays [email protected] responding to the proposals of the Commission. Th e Commission’s Key Questions Th e hope is to include appropriate parts of the Taking into account work on issues of commu- Report in this publication. Watch the website www. nion carried out by Lambeth Conferences 988 episcopalian.org/pbs928 for details. Meanwhile and 998, and the views of the Primates Meetings for an explanation of the doctrine of reception, since 2000: set forth by the earlier Eames Commission with . What are (a) the legal and (b) the theologi- respect to women’s ordination see the new book- cal implications fl owing from the ECUSA decision let Reforming Forwards? Th e process of reception to appoint a priest in a committed same sex rela- and the consecration of women as bishops (Latimer tionship as one of its bishops? (See Lambeth Conf. Trust, London, 2004 — www.latimertrust.org) by 998 Res. I.0) Peter Toon ([email protected]). 2. What are (a) the legal and (b) the theological

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