November/December 1998 Volume 17, Numbers THE BI-MONTHLY MAGAZINE OF THE SOCIETY FOR THE PRESERVATION OF THE BOOK OF COMMON PRAYER WHICH U TOJlllllllKWIIMffllfm B.C.P.. ORDINAL & 39 ARTICLES CONTENTS 3. Reflections from the Editor's Desk; Am I inconsistent on Formularies? 4. Common Prayer and the Book of Common Prayer: How are they related? 5. FORMULARIES 1. Forms, Formulas and Formularies of the Anglican Way. 7. FORMULARIES 2. The present agony of the Anglican Way. 8. FORMULARIES 3. God's creation: Existence with Forms. 9. FORMULARIES 4. Jesus Christ, form of God and form of Man. 10. The Common Prayer and the Renewal Movement. 11. The first American Book of Common Prayer (1789). 13. The '79 Rehgion of the American Episcopal Church. 15. Archbishop Cranmer, Midwife or Father. 16. An Intemet Mission for an Anglican Future. 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. 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 synod 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 Church of England in 1549. They wish to worship the Lord in the beauty of hohness and in a dignified and understandable English. 2. It claims that the Constitution of the Episcopal Church gives to rectors and parishes, as well as individual Episcopahans, 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, Baptism, 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 Anghcan Formularies, witness. 5. It seeks to do the above through lectures, seminars, publications, phone conversations, an intemet web site and work in local churches. Its educational outreach is called the Cranmer-Seabury House of Studies. TO MAINTAIN THE ANGLICAN WAY SUPPORT THE PRAYER BOOK SOCIETY Especially consider giving specific support to the Cranmer-Seabury House of Studies Send your gift to the Philadelphia P.O.Box. 35220 Philadelphia, PA 19128 Call 1-800-727-1928 for details. MANDATE Editor: The Rev'd Dr Peter Toon MANDATE, Vol. 17. 6. 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. World-Wide Web address is http://www.episcopalian.org/pbsl928 2 MANDATE: November/December 1998 The Prayer Book Society of the Episcopal Church Reflections from the Editor's Desk The Rev 'd Dr. Peter Toon AM I INCONSISTENT ON FORMULARIES? everal readers have suggested that I am inconsistent in my thousands of loyal Anghcans who still want to use the classic BCP, requests for the right use of the classic Book of Common and although the Council was favorably disposed to giving its sup­ SPrayer (1662/1789/1892/1928 USA) within the present Epis­ port, certain bishops on the Council insisted that the classic BCP copal Church and within a [possible] future, orthodox Province of could only be used with their specific permission, under conditions the Anglican Way in America. May I attempt to demonstrate that I set by them. Fr Kim and I, knowing our constituency, had with am not inconsistent? Thank you. regret to say that we were not prepared to agree any form of words which suggested control by Bishops - for such is not the style or 1. With the unstinting, generous and energetic help of the Rev'd the ethos of the historic PECUSA and of the historic Anghcan Way. Dick Kim of Detroit, I sought to persuade the Council of the The notion that a bishop is the chief liturgical officer is a post- 1970's American Anglican Council last year to make a statement con­ notion. ceming their support ofthe right of parishes and priests to use the classic Book of Common Prayer for their common worship 2. In addressing the First Promise movement and the Episcopal and prayer. Synod of America, I have taken a different line of argument. Since they have made it clear that the future of the Anglican Logically this meant that the classic Book of Common Prayer Way is most probably only to be preserved in a new Province was being relegated from its historic position as a Formulary of the Anglican Communion for North America, I have sought of the Anglican Way to that of being another of the growing to argue that they ought, therefore, to retum to the classic for­ list of "altemative service books" on offer within the ECUSA. mularies of the Anglican Way and leave behind the formular­ However, working within the official position ofthe post 1970's ies of the post 1970's ECUSA. Episcopal Church there seemed to be no other way of bringing in the classic Book of Common Prayer as an altemative to the The Formularies of the post 1970's ECUSA are all found bound use of that which is by the decision of the General Convention within the pages of the 1979 prayer book. They are that which is called "The 1979 BCP" (but which Book is in structure, con­ called "The BCP of 1979" and "The Ordinal of 1979" (with a sta­ tent and style exactly the same as the 1980 Alternative Service tus of an historical document being given to the Articles of Reli­ Book of England and 1985 Book of Altemative Services of gion). I do not need to press the point that there is a vast difference Canada). between the classic BCP (1662/1928) and that called "the BCP of 1979" as well as between the English Ordinal (1552-1662-1928) Arguments in support of accepting or conceding free use of and "The Ordinal of 1979." the 1928 BCP today within the Church ofthe General Conven­ tion were these: Since the religion of the 1960's & 1970's has brought much pain and disorder and loss of spiritual and moral authority to the (a) Since many loyal and generous Episcopalians still want to ECUSA, I have suggested that any new Province ought to retum to use it, why seek to stop them? (Note that the Prayer Book the Formularies of the pre-1970's Church and thus establish as its Society is still supported by many people and as the older foundation below but alongside Sacred Scripture, the classic BCP supporters are promoted to glory younger ones come along (1662/1928), the classic Ordinal (1552-1928) and the Articles of to take their place!) Religion as adopted by PECUSA in 1801. In this context and with (b) There was a resolution passed in 1979 at General Conven­ the classic foundation, the Province could then allow the use of tion allowing the use ofthe 1928 BCP when the priest and Books ofAltemative Services and the new Ordinal as long as they parish informed the local bishop of their intention and re­ were interpreted within the doctrinal foundation of the classic For­ ceived his blessing. mularies. (c) Once a prayer book has been through the long process of 3. My apparent inconsistency relates to pressing for the use of the acceptance (including two General Conventions) then that classic BCP in two different ecclesiastical contexts. I desire prayer book is always a prayer book of the Episcopal that people be given freedom to worship the Father through Church, even if it is not the current edition of it. Therefore the Son and with the Holy Spirit in the communion ofthe saints the 1928 BCP is a book in print and ready to be used and as their brothers and sisters in Christ have done in English in those who decide to use it will tell the bishop of their de­ the Anglican Way since the 1540's. The classic BCP is printed cision. in over 150 languages and each day it is used in many of these. I want freedom for American Episcopalians to be authentic Although Bishop Stanton of the American Anglican Council Anglicans. #• was very receptive to what Fr. Kim and I put to him on behalf of the The Prayer Book Society of the Episcopal Church MANDATE: November/December 1998 3 the Church of England and of the Anghcan Communion of Churches to the worship and service of the Father almighty through His only THE begotten Son and with the Holy Spirit. Lex orandi, lex credendi, the law of praying is the law of believing, and the law of believing COMMON PRAYER is the law of praying, is a principle that is fundamental to the Angh­ can Way. AND BOOKS OF Variations in the Book of Common Prayer through its various editions in Enghsh and its existence in 150 other languages (begin­ ning with the Latin in the early days of Elizabeth I when Latin was COMMON PRAYER the common tongue of the universities and schools) are to be ex­ pected.