On Recovering Anglican Identity

The Prayer Book Society [1928 BCP] ^ | 9/22/2005 | The Rev'd Dr. Peter Toon

[sionnsar]

A real contest is necessary
Will David challenge Goliath again?

If ever the U.S.A. is to see again in this century a genuine expression of the Anglican Way that is culturally American (rather than Nigerian or Rwandan or Indian – via missions from these groups) then a battle must be fought at the liturgical and doctrinal level.

True enough, American Episcopalianism has had recently more than its fair share of controversy and dissension, but there is yet another contest to come, another war to be fought, and the sooner the better.

The historic Rites/Forms of Service contained in the classic editions (e.g., 1662, & 1928 [USA] & 1962 [Canada]) of The Book of Common Prayer (lst edition 1549) must rise up to do battle with the modern Rites/Forms of Service found in the 1979 Prayer Book (falsely called “The Book of Common Prayer”), the 1985 BAS of Canada and in the 1997 ECUSA book called “Enriching our Worship.”

It seems right now in 2005 that the battle has been fought and the modern Rites have won conclusively. Virtually all the churches of Episcopal Church and, amazingly, virtually all the churches who confess to being the “orthodox” minority in this Church (and who belong in most cases to “The Network” and the American Anglican Counci and Forward in Faith) use the modern Rites -- and more often than not, Rite II of the 1979 prayer book.

The number of parishes in the ECUSA that still use the classic Book of Common Prayer for all, or some of their services, is exceedingly small, probably not more than seventy. And even in the Anglican Mission in America, the use of the 1979 prayer book and Rite II dominate, with not more than one congregation in twenty using the authentic Book of Common Prayer.

So where is an authentic edition of the historic Book of Common Prayer currently widely used in America? The answer is in what are called The Continuing Anglican Churches and in the Reformed Episcopal Church. There are several hundreds of these but they are mostly small congregations.

One thing is clear, the use of Rite II for Daily Prayer and for Holy Communion, and the use of the Baptismal Service of the 1979 book (a service which is the source and guarantee of major innovations in the Episcopal Church via its “baptismal covenant”) do not provide America with an authentic form of the Anglican Way. They provide instead a kind of modern generic form of ecumenism, from which the teeth of the Gospel and the sword of the Word God have been all but removed. Of course, in good hands they can be used to achieve good things, but in essence they present a dumbed-down ecumenical liturgy, that was invented by progressive liberals for the cause of the abandonment of historic biblical and creedal orthodoxy! If the aim is to be relevant, accessible, acceptable and inoffensive to modern secular minds and ears, then Rite II works well, for it has a weak doctrine of sin and a weaker doctrine of the holiness and righteous judgment of Almighty God.

So why a contest?

In order to establish their character as truly of the Anglican Way, the Network and AMiA parishes must surely recover really and practically (and not merely nominally) the historic Liturgy of the classic Formularies of the Anglican Way, as the basis of their doctrine and of their worship. It may be noted that the historic, classic Book of Common Prayer can be recovered in two forms – obviously in its received form as Formulary and Liturgy (in the historic form of the English language of public prayer) & also in a strict equivalent form in contemporary English (so that the shape, content and doctrine of the original is wholly preserved). Then congregations will have the original as Formulary and available for use and also may use the contemporary version for worship if they choose to do so. (The full contemporary version does not yet exist but could be made available reasonably quickly, for where there is a will there is a way.)

The contest then would be between the present occupant of the Anglican ground, the 1979 prayer book with its assisting prayer books, and the occupier of part of the perimeter, the classic Book of Common Prayer (available in two complete versions, the traditional and contemporary forms).

This contest must be fought for the soul of the Anglican Way in North America and if the 1979 book (= 1985 in Canada) triumphs and retains its virtually total dominance, then what is called Episcopalianism will merely continue to strengthen in character (even as it diminishes in numbers) as an ecumenical, generic, liberal expression of modern liturgy and church polity (often with a charismatic overlay).

The contest has yet to begin for the leadership of the Network and the AMiA seem satisfied with the dominant use of the 1979 texts. Yet there is the beginnings of much stirring in the parishes and missions and from the battle has to start.

Will David arise to challenge Goliath? Will copies of the classic Book of Common Prayer in its original form and in a contemporary language form be made available, examined and put to real use in the parishes and missions this year?

The unity of the Anglican Way in America is only possible through a basic agreement on a common formulary and rites. Right now the Anglican or Episcopal Household in the USA is a much divided House (“by schism rent asunder, by heresies distressed”); and there must be a contest within this Household to decide whether or not it is to regain its authentic and original Name, Integrity and Faith. Unity will only come through a contest wherein the progressive liberalism of the 1979 prayer book is banished from the Anglican Household and Way and right order and doctrine and worship are restored!

[Visit http://www.anglicanmarketplace.com/ for details of books to give more information and perspective]

Peter Toon

[sionnsar]

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[Mad Dawg]

FWIW that kind of stuff never cut much ice with me. I, truly, was the only person I ever knew who presided at a Eucharist which was celebrated entirely according to the 1928 BCP without any alteration or revision of any kind.

The most ferocious proponent of the 1928 Prayer Book known to me personally would have been horrified if she saw real live, sho' 'nuff 1928 worship.

It's all moot for me now anyway. Though I catch myself longing for the leeks, garlics, and fleshpots of Egypt, I know this darned mannah is the real deal, if it lacks something in culinary imagination. Better the bitter draught which heals than the sweet which deludes.

[sionnsar]

FWIW that kind of stuff never cut much ice with me. I, truly, was the only person I ever knew who presided at a Eucharist which was celebrated entirely according to the 1928 BCP without any alteration or revision of any kind.

I don't think I understand...

[AnAmericanMother]

Well, our local Anglo-Catholic church is still using the 1559 (1557?) BCP- you don't get much more authentic than that.

[Huber]

Bump!

[Gingersnap]

The most ferocious proponent of the 1928 Prayer Book known to me personally would have been horrified if she saw real live, sho' 'nuff 1928 worship.

Could you explain this a little? We use the 1928 BCP. Do you believe that people in 1928 did things differently or that there is an "authentic" way of using the 1928 BCP that the Continuing Churches have missed?

[Mad Dawg]

Do you believe that people in 1928 did things differently or that there is an "authentic" way of using the 1928 BCP that the Continuing Churches have missed?

I don't think they read the rubrics and follow them. For example, the 1928 prayer book fdoes not contemplate a Communion service w/o a sermon. And rare is (or was) the service in my childhood where the rubric on ablutions was followed as written. Stuff like that.

[Mad Dawg]

Well, our local Anglo-Catholic church is still using the 1559 (1557?) BCP- you don't get much more authentic than that.

What do you all have against 1549?

[AnAmericanMother]

Nuthin' at all . . . I forget which one our local Anglo Catholics use. Their long-time rector just left to become chaplain of a convent in Maryland. I guess he had had it up to here with the local bishop.