Old School Phraseology

In continuing Anglicanism one encounters all sorts of old school phrases that are quite fun to say aloud in an English accent. The 1940 Hymnal has notes indicating how a hymn should be sung. Some of these are:

- Unison, with Stately Movement
- Without Dragging
- With Serenity
- In Unison, with Vigor

Ritual Notes, the classic manual of anglo-catholic ceremonial, uses phrases such as:

" .... this is strictly forbidden..."
"... an unedifying amount of movement..."
"...as is sometimes improperly done..."

The 1928 BCP has its share of interesting phrases too, such as "it is meet and right so to do", and "fie on thee" (in the Psalter). Too me, these phrases are beautiful. They show how seriously every aspect of worship is to be taken, and/or are memorable and unique ways of expressing things. To those who want to change the language of the liturgy I say, "Fie on thee! So to do is strictly forbidden!"

Anniversary of the Denver Consecrations

Today is the 27th (I believe) anniversary of the Denver Consecrations, when Morse, Doren, Mote, and Watterson were consecrated the first bishops for the Anglican Church in North America. This was one of the beginnings of the continuing Church - the APA actually began a couple of years earlier. And the REC began almost 100 years earlier. Well, so obviously the bishops and the Church they founded back in Denver did not stay together. They could not work out differences with regard to divorced and remarried clergy, churchmanship, canon law, etc. And I think there were personality issues as well. I won't rehash all of the details... they hardly matter anymore. A lot of those people involved are either old, retired, or dead. They point is that the Church (and by this I mean the traditional Anglican continuing "churches") needs to move on into the 21st century with timeless truth of Jesus Christ. We are basically one Church that is morally and doctrinally, but not corporately, unified - thanks mainly to the bishops, who are supposed to be a sign and symbol of unity. It is a sad but true fact that a few bishops have really hindered the growth and ministry of the Church.

This is beginning to change. As we discussed before, there are good talks going on. The old guard is passing away, or passing into retirement. New people are taking over, and people - especially bishops - are beginning to realize that a "house divided cannot stand". That we have stood for so long is a testimony to God's grace, but we need to take this tremendous gift He has given us, and one that we must now consiously use for His glory. Egos must be put aside, and "he who would be greatest among you must be least." And I want to clarify that there have been many godly continuing bishops over the years. They have served the Lord with gladness, and Jesus will say to them one day, "Well done, thou good and faithful servant."

We should take this day to remember our clergy in our prayers, and especially our bishops. I am sure that Satan wants to "sift them like wheat", so we need to pray to Jesus that He would minister to them and protect them. And we need to continue to pray for unity, and ask our leaders about it, and promote it at diocesan and provincial meetings, and so on. Innumberable benefits come from unity! May we be one as God and Christ are one!

Lectionary for Mass

In almost all cases, the parishes in my jursidiction use the 1928 BCP and/or the American or Anglican Missal (the 1928 BCP mass and propers are included in the missal). There are some parishes which have joined us recently from ECUSA that have been given a dispensation to use Rite II in the short term. One of the advantage of the 1979 BCP is that it uses the 3-year lectionary. The 1928 has a one year lectionary, so you do not cover as much scripture during mass. Now, if a person reads morning and evening prayer in the 1928, and goes to mass regularly, he will cover most of the Bible. But many parishioners do not read morning and evening prayer on their own. They just pray, maybe do some spiritual reading on the side, and come to mass on Sundays. They may not be disciplined, or not be very "proficient", but that is what they do. That is a problem. And the Church has to respond to that. So I think a 3-year mass lectionary is a good thing to have. It gets people to hear more of the scriptures.

My jurisdiction allows the use of the 3-year lectionary with the 1928 BCP. And while I think this is a step in the right direction, I do not think it is a perfect solution just yet. The reason I think that is because the Collects in the 1928 BCP, and the mass readings and readings for the daily office are all supposed to "go together" in theme and sentiment. The 1979 BCP changes the order of the collects around, and so has some slightly different readings. Put another way, the 79 readings and collects all "match", and the 28 readings and collects all "match", but when you mix them up a slight disconnect occurs. It may be relatively minor, but it is still important. The lectionary readings were chosen for a reason, so randomly combining and switching them is not very wise in my judgement.

What I think my province - and others - should consider doing is authorizing some of the 1928 daily office readings to be read as alternatives for mass. So a priest would have three epistles, three gospels, and some OT readings to choose from.... though we continuers do not really have "OT" readings in our liturgies. That way we would still be using the 1928 lectionary. (Isn't it somewhat hypocritical to say the 79 BCP is "revisionist", but we will still use its lectionary, or other parts if it suits us?) Either that, or several of the continuing provinces need to create a new lectionary to serve our pastoral needs. But again, mixing and matching is not very wise in my judgement.

People Still Love Traditional Anglicanism

This past weekend my girlfriend came to mass with me for the first time. She was raised in a very devout Mennonite family, and had never experienced the Anglican rite before. More important, she hasn't been to church in a while. Anyway, she loved it. She loved all of the symbolism, the formality, the dignity, and the language. The sermon - a strongly prolife sermon - was a bit short, she thought (about 10 minutes), but she had no negative comments about the subject matter. She said that the people were extremely friendly and nice. And more important, she wants to come back and maybe take the rector's study on the church year that he'll soon be offering.

This affirms more and more to me just how "relevant" (I hate that word) traditional Christianity - the true gospel of Jesus Christ - and the sacred liturgy of the church is to people today. They just need to be exposed to it. They need to be invited to mass, and we need to boldy proclaim who we are and why we are here. "We are Anglicans, and we are here to worship and glorify the Triune God, and to proclaim the faith 'once dleivbered to the saints'." When we focus on that mission - the Great Commission - people will come. Our Lord said, "I, when I am lifted up, will draw all men to myself." (John 12:32)

Reading for Orders 2

If a postulant must read for orders, the appropriate diocesen or provincal authorities should designate an official reading program. Areas that should be covered include philosophy; fundamental theology; philosophical anthropology; theological anthropology; christology; Old Testament (Pentateuch); Prophets; Poetical Books; Synpotic Gospels; Pauline literature; Catholic Epistles; ecclesiology; moral theology; philosophical ethics; social ethics; Greek; Latin; maybe Hebrew; Liturgy; Sacraments of Initiation; Eucharist; Orders; Penance and Annointing; Church History; and more.... There are too many to list.

They need to designate specific, in-print books. Sadly, many important Anglican books are out of print... such as Shepherd's Prayer Book Commmentary. So new books must either be used or written. Raymond Brown's "Introduction to the New Testament" is a great book to use, for example. I think reading Copleston's "History of Philosophy", or even Bertrand Russell's would be good - clergy need to be philosophically informed. All areas of systematics should be studied with reference to both the Church Fathers and modern scholarship. Wacko writers, such as feminist scholars, should be read as well.

The person reading for orders needs to have strong leadership throughout the process. His mentor must meet with him regularly and discuss the readings, ask various questions, assign papers, and so forth. And a regular schedule must be followed. The person reading for orders should do so within a timeframe, so that, like the person in a traditional seminary, he knows when he'll be finished his studies. People who read for orders are often very sincere, and pursue Holy Orders at great expense fo time and energy, so they should not be jerked around.

Indeed, reading for orders can be as complex for the candidate's mentor as it can be for the candidate himself! But it can be exciting too! A lot can be learned through theological discussions - sitting at a pub and discussing theology with someone who is very learned, for example.

Reading for Orders 1

This can be a hairy topic to get into, but I am going to give it a try. I have known several priests - both good and bad - who have read for orders. "Reading for orders" means that instead of completing a formal seminary training/educational program, the candidate for Holy Orders reads all of the books (or types of books) that one would read in seminary under the direction of a priest appointed by the bishop or some other authority. He is still responsible for passing all of the canonical exams, and basically has to do everything a seminarian does for te rest of his formation.... i.e. volunteer at his parish, sit in on various meetings, learn the basics of liturgics, and more. Reading for orders is ideal for men who have not completed college, or for some good reason were not able to go to college. It is also good for men who cannot, because of family and work commitements, attend a seminary. Further, it can be a godsend for those who wish to become priests but do not live near any theologate.

To briefly compare and contrast this approach with seminary from a traditional Anglican perspective, I find at three things worth mentioning. 1) Good and bad priests go to seminary and read for orders alike. Going to seminary doesn't necessarily mean a priest will have orthodox, pastoral theology, and reading for orders doesn't mean a priest will be a dunce or theological buffoon. 2) The contemporary continuing Anglican priest needs to learn all of the traditional liturgical ceremonial, and this is not taught in any seminaries anymore. The manual acts of the priest, and how to say mass, has to be taught by another priest who knows how to do it from way back when. So going to seminary will be little help in terms of learning to lead various liturgies (there are some small exceptions, such as learning how to do benediction, which may still be learned at a Roman seminary because they still do it pretty much in the old school way). It is learned in the parish. 3) Success in seminary or in reading for orders, as well as in ministry and in all other areas of life, depends on how seriously the individual takes it.

Seminary Ideas

Here are some basic ideas I want to throw out for a viable traditional Anglican seminary. For the basic foundations of a seminary you need an OT professor, a NT professor, a philosophy professor, a church history professor, and maybe 2-3 systematics professors (liturgics, general/fundamental theology, moral theology). They should all be in orders, and have pastoral experience. Pastoral theology can be taught by them through practicums, retreats, etc., as well as through their courses (i.e. how philosophical principles trickle down into everyday pastoral experience). They should all have earned Ph.Ds, or something very close, in their field. They do not necessarily have to be published writers, or "famous" scholars - pastor/scholars or pastor/teachers is closer to the mark. They should be in the traditional Anglican world (e.g. continuum, AMiA, FiFNa, etc.). A town needs to be located where a suitable facility may be purchased for use, such as Boston or Newark. One of the Catholic/Episcopal churches that are being closed in those areas could be bought (rectory and all) and used for classes, housing, and liturgy. An urban location that is also relatively affordable is essential. Students could live on or off campus at first, and then eventually (perhaps) they would be required tolive on campus. There obviously needs to be an endowment of sorts, and the tutors would need a way to make an income until the seminary was self-sustaining... perhaps by assisting at a local parish or doing chaplaincy work. The seminary should be open to all students of the continuum and other traditions (unlike the APCK one). Anyone who pays, and wishes to abide by the house rules should be invited to take classes. Though, it should be noted for those folk that the purpose of the seminary is to train pastors in the Anglican tradition - it's purpose is to serve the Church. It should eventually seek accredidation. It should not be a place for huge egos, or the fiefdom of some megalomaniac priest. And obviously it needs a small administration to oversee fundraising, classes, scheduling, etc. There would be daily mass and offices.

Organ-ization

We have probably the worst organ in the entire universe at my parish. It sounds like something you'd hear in an episode of "Tales from the Darkside". It is some relic from the 50's, I think, with vacuum tubes that are no longer made. Well, we finally approved the process to buy a new organ! Thanks be to God! In a continuing Anglican parish there simply must be a good music program/organ. We have too much music in our liturgy for there to be a bad instrument. Lord willing, our new organ will be installed in no more than a year. We want to raise 80% of the funds before buying. God will not bless reckless spending!

Now if we could just plan to get a nnew organist in a few years. We have a very sweet old lady that plays, but she always plays the Willan service... and I get so tired of hearing it. So does the rector, but he wants to tread carefully here, as organists are hard to find. We are lucky to have one at all. Anyway, she is a pianist by training, which also has its own problems, and she never uses the pedals. She often shows up five minutes before the service begins, and freqeuntly messes up the "Gloria Tibi", "Laus Tibi", and other standard old school Anglican pieces - which she plays every single Sunday! I just don't know how one could mess up pieces that are played so frequently! So, we have to see about replacing her later down the road.

But for now I a jjust thrilled that we are getting rid of our Dracula organ! Thank you blessed Jesus!

The Incredible Shrinking Church

I have been to a "prominent" continuing church's website recently - won't mention any names - and see that they have the same people serving as clergy in their diocese as when I was in that denomination three years ago. Even the old geezers who were supposed to have retired are out working in parishes. It is sad, not because these men are old (on the contrary, it is great that they are willing to continue serving the Lord), but because it shows that the church hasn't grown much at all in three years. They have no vocations that result in ordination, no new parishes, etc. The postulants who were there when I was a member of that denomination are nowhere to be found. If a church, diocese, or parish is not growing - at least slowly, and if people's lives are not being changed for the good... i.e. people are not drawing closer to God through the redemptive love of Jesus Christ, then something is seriously wrong. In such a case they need to search their souls and spend a great deal of time in prayer asking God what to do, and asking God to bless their ministry for His glory.

Musical Disconnect

Well, the chanting of the introit went well, and the solemn high mass according to the American Missal went well (for Christmas Eve). Other parts are chanted in Gregorian Chant as well, such as the collects, sursum corda, Lord's Prayer, etc. And in addition to chanting those parts - some of which were chanted to an organ accompaniment - we sang your standard Christmas hymns. Personally, though, I do not like the way Gregorian Chant sounds next to 18th century Anglican hymnody. They are both very beautiful in and of themselves, but together they do not quite mesh so well. If we sing the gorgeous hymns, then the rest of the liturgy should be spoken in my opinion. If we do not sing the hymns, and there are enough people, then the liturgy may as well be chanted. It is not a a question of tradition, or theology, though that does play a role in this, but more a question of taste and asthetics.

Chanting the Introit

Tonight at midnight solemn high mass I get to chant the introit from the American Missal, which is what we use for our liturgy. We do not have a choir, and the priest cannot chant so well, or at least is preoccupied, and asked me if I wanted to give it a try. The missal basically adds an extra "slice" on top of the liturgy. It includes the introit, gradual, offeratory, secret, and post-communion prayers. All of those can be chanted in Gregorian chant. The book that has the settings is called the "English Gradual" which may be found online or in used bookstores. Besides chanting the introit, I get to serve as subdeacon, which is always an honor. Traditionally, the subdeacon holds the priest's cope during the first censing of the altar, which is done at the introit - the choir tradiationally chants the introit during a solemn high mass. Because I am chanting the introit, we have to separate the two, which is no big deal, but not "correct", strictly speaking. One often has to make little changes like that, though, to get things done in a small Anglican parish. If changes like that must be made for a good reason, it is best to make them look completely dignified and "planned" so that the liturgy goes smoothly and reverently, which is fitting for the worship of Our Lord.

Seminary

I am often asked if my continuing church has a seminary, and the answer is no, even though we are one of the biggest ones out there. This is a problem in the small Anglican denominations known as the "continuum". The REC has three seminaries, but I do not know much about them. And strictly speaking, they predate the continuum. APCK has one, but I don't know if it is just a seminary on paper with a nice building out in Berkeley. There is not much information about it on the web. So yes, it is problem. How is one supposed to learn what he needs to learn to become a priest? I will explore this later on.

But suffice it to say that many churches do not have seminaries, such as those big black "denominations". They send their pastors wherever it is convenient for them to go. The large non-denominational megachurches do not have seminaries. The Episcopal Church has only two seminaries from a conservative perspective. The PCA/OPC have more seminaries than you can shake a stick at, but they are never good enough. Even Greg Bahsen suggested that a person study under a pastor like they did in the olden days instead of going through a formal seminary education. So you see that the whole question of seminary is very complex. It does not necessarily make a church or denomination, but it is still a problem not to have one.

Again, there will be more on this later.

Studying for Holy Orders

A friend was considering applying to the priesthood for the Episcopal Diocese of Maryland, but his rector has dissuaded him, at least for the short term. I think that this is probably a good thing. Personally, I hope that he comes over to a continuing church. He is theologically orthodox and so will not have much of a place in this diocese, which is very liberal. But one of the other reasons why I would hope that he would consider us is that most continuing jurisdictions are very anglo-catholic, which is what he is. Most episcopal parishes here in Maryland are really low, so I don't know how much he would enjoy it if he were stuck at one that was very low and staffed by some metapausal old lady "priest" still harping about the 60's, Martin Luther King, and social justice. The discernment process here in Maryland involves attending a parish other than your own home parish in order to see what other parishes in the diocese are like, so he'd be told to go somewhere other than his parish during the process. The continuing churches offer lots of possibilities for people who want to serve the Lord. It may not always be financially lucrative, but that is not the point of going into fulltime ministry. And there is plenty of new work to be done - missions need to be started, older parishes need to be reinvigorated, and ecumenical work needs to be done. Yes indeed, there is still a lot of work out there for orthdox anglican clerics! Thanks be to God.

1940 Hymnal

At my parish we use the 1940 Hymnal of the Epsicopal Church. It is an absolutely magnificent work, full of beautiful hymns and chants. It has the famous "4th Communion Service", the Willan mass, and gorgeous hymns with obscure words that you have to look up when you go home. It follows the Church year, and then has a supplemental section of general hymns. And it has suggested hymns for all of the services of the year. I love the settings of the music that it has too. It contains the "Rockingham" tune of "When I Survery the Wonderous Cross.", and it still contains the "Amens" at the end of the hymns. For a hymnal to be truly good it has to contain the full message of the Christian faith. It has to have the bright happy stuff as well as the dark dreary stuff. It has to talk about the precious blood, and the history of salvation. This is one of the best hymnals I have ever seen.

Unification Anglicanism

The APA and the REC are on a path towards unity. I believe it is supposed to take place around 2010. Already they cooperate on the grassroots level by sharing clergy, resources, facilities, etc. But they will be one organic unity by the end of the decade. After years of division in the continuum this comes as welcome news. But it is also a bit perplexing as they two churches are so very different in terms of the their churchmanship. The REC is low and the APA is high. And then there are deeper issues on top of that, such as the Declaration of Principles - an REC document that denies many historical Anglican beliefs, the unusual practice of not always requiring convert nonconformist clergy to undergo episcopal ordination when joining, and more.

These divergent beliefs and traditions are not the end of the world.... I mean, I believe that God can impart sacramental grace through a man who does not have episcopal ordination (though it would be highly unusual), but it is just weird. And I know that people ignore historical documents all the time, so maybe the Declarations will just be quietly deep-sixed. But there are more issues than all of that. Unity? I don't know how they expect it to work. I hope it does for unity's sake and for God's glory, but whether or not it actually will is what's questionable. Apparantly they do not even have any canon theologians who hash all of this stuff out (though maybe that's a good thing). So I don't know how they even decide on these issues, who is on what comittee and so on! What a bunch of craziness.

I will have more on this over the coming months.

Church of Ten

I found out today that a friend's sister, who lives a few states away, is Anglican. She's like, "They're not Episcopal but Anglican, and they go to this really small church. I mean, it's really small... there's like ten people." I just had to chuckle. Her sister must be a continuing Anglican. The clue is the parish size, and also that she refers to herself as Anglican - continuers do that to differentiate themselves from the mainline Episcopal Church.

Having been in this tradition for several years, hyper-small parishes come as no shock to me. It's just part of the deal. The downside is that programs can be limited somewhat because of that, but the good side is that the parishes tend to be very friendly, and everyone wants to come and talk to you. There are other advantages and disadvantages as well.

St. Willibrord, Archbishop of Utrecht

That is the guy whose feast we celebrate today according to the kalendar that my denomination uses. The various continuing churches use slightly different kalendars. They differ mostly with regard to these minor saints. This saint, as most of the other ones we commemorate this month (e.g. Hilda of Whitby; John of the Cross; Catherine of Alexandria; etc.) are not found in the 1928 BCP. There are no propers, no prayers, no nothing. So I do not know why they are put on our kalendar. I have never been able to figure that out. I guess a priest could celebrate mass for them, and that the missal has some propers, but what is the layman supposed to do?

I mentioned something along these lines to the parish priest once and he says," They have propers in Lesser Feasts and Fasts.", which is a supplemental book that is authorized for use. The trouble is, however, that the edition that is authorized has been out of print for decades. When you mention that to these parsons they tell you to go and scour the used book stores to find one. Well, call me strange, but that just sounds silly to me - even if you could actually find one.

So, I will not commemorate this archbishop today in my daily prayers as I have no prayers to pray, and no readings to read. He should either be added to the BCP, or included in a supplemental bok that is still in print and could sold/given away at local parishes. Or he should be stricken from our kalendar altogether.

The Crazy, Eccentric, and Beautiful World of Continuing Anglicanism

This blog is dedicated to all things related to being a continuing Anglican/Episcopalian. It will serve as a place to discuss issues such as liturgy, theology, philosophy, ethics, ecumenicism, and more as they relate to "continuing" Anglicanism. It will also serve as a place to discuss these issues as they relate to other christian traditions.

Now, for those of you who do not already know, let me tell you something about continuing Anglicans. We are "continuing" because the idea is that we are "continuing" the orthodox Christian faith that was once delivered to the saints. We are Anglicans because we are descended form the Church of England in terms of our liturgy, ethos, and theology. We are not in sacramental communion with Archbishop of Canterbury or other parts of the mainline Anglican Communion (i.e. the Episcopal Church). We use older liturgies, such as the 1928 American Book of Common Prayer and/or the Missal. We do not ordain women or permit girls to serve as acolytes for various reasons that will be discussed later. We are pro-life, and embrace traditional moral values. We usually use the old 1940 Hymnal of the Episcopal Church, which is full of beautiful and serious hymns. Our congregations are rather small, and the buildings quite modest. There are lots of old people in the pews, but also some younger people depending on your parish. The entire liturgy, save the sermon, is conducted in beautiful Elizabethan English, and we usually say mass facing the altar. Sometimes, depending on where your go, one of the main Sunday liturgies is Morning Prayer instead of the Holy Eucharist... really old people usually favor Morning Prayer. I could go on, but hopefully this gives you some idea of what we are all about. The operative term is "old school". We are "old school" in everything we do... almost to a fault.