The Bi-Monthly Magazine of the Prayer Book Society. Volume 28, Number 4 July / August 2005

Transcription

1 The Bi-Mothly Magazie of the Prayer Book Society Volume 28, Number 4 July / August 2005 I This Issue Where ca I fid a church that uses the BCP 1928? Page 2 Respodig to Presidig Bishop Griswold o Same-Sex Uios Pages 3 4 Essetials of Caada Page 5 The Symbolism of Ma ad Woma i Marriage Page 6 The Prayer Book Society USA ad Zambia Page 7 Marriage: Relatioship or Istitutio? Page 8 Godly Competitio: Examples of Collects submitted Pages 9 10 The Stimulus of Silece Page 11 A Novel for Childre Page 12 Is Spirituality a Good Thig? Page 13 The Preservatio Press of the PBS Page 14 Gettig i touch with the PBS Page 15 From 1971 to 2005, the PBS stads firm Page 16 Sigifyig uto us the mystical uio that is betwixt Christ ad his Church. Ca the coveated uio of two persos of the same sex portray the same symbolism as the uio of a ma ad a woma i holy matrimoy as oe flesh? See pages 3 4 & 6 & 16

2 Where ca I fid a church that uses the 1928 Prayer Book? We List parishes that use the 1928 BCP accordig to state or area, metioig their ecclesiastical jurisdictio (Episcopal Church or oe of the Cotiuig Churches ), ad Beto St. Mark s Church (Episcopal Missioary Church) 1214 Mayfield Highway Beto, KY Suday 10:00 am Holy Commuio (2d, 4th, 5th) Morig Prayer (1st & 3rd) The Rev. Christopher Seddo, Rector Covigto-Newport Area St Joh the Evagelist (Aglica Catholic Church) 619 O Fallo Aveue Dayto, KY Suday 9:00 am & 11:00 am Holy Commuio The Rev. Cao William C. Neuroth, Rector Ketucky Lexigto Order of St. Beedict (Aglica Catholic Church) 430 North Limestoe Street Lexigto, KY Suday 12:00 Noo Holy Commuio 5:30 pm Eveig Prayer The Very Rev. Dom Beedict, OSB, Prior St. Hubert s Church (The Episcopal Church) 7559 Grimes Mill Road Lexigto, KY Mailig Address: P. O. Box Suday 10:30 am (call for iformatio regardig HC or MP) N.B. Sometimes Rite 1 is used, ad the Propers are ot from 1928 The Rev. Joh L. Madde, Rector all of their services, if from the 1928, or the oes that use the 1928 BCP. The Reformed Episcopal Church uses a Prayer Book which icludes both the 1662 (Church of Eglad) ad much from the I the past I could assume that all of the Cotiuig Churches would use the 1928 BCP fully, but it has come to my attetio that parishes of oe of the larger oes have begu the use of the 3 year cycle Eucharistic Lectioary, which is a departure from the 1928 BCP. The 1928 BCP icludes the Collect, Epistle, ad Gospel. Sadly, we will o loger list parishes from that jurisdictio, uless we kow for a fact that the parish i questio uses the Eucharistic Lectioary from the 1928 BCP. Our kowledge of these matters is limited, so we would be happy to hear of parishes that use the 1928 BCP. A excellet referece is the Directory of Traditioal Aglica ad Episcopal Parishes, published by the Fellowship of Cocered Churchme. This directory does ot tell what prayer book is used. Please cotact the editor, Mrs. Jae Noes, 4800 Dupot Aveue South, Mieapolis, MN if you would like to order a copy. For iformatio call (612) A umber of readers have writte to tell us of other parishes that use the 1928 Prayer Book. It makes us glad to kow of such places, ad also that folks are readig Madate. Some have writte to tell us of parishes that use 1928 that we have already listed. It might be a good idea to keep the issues of Madate that have this colum to use for future referece. We ca oly list a parish oce. Louisville Our Lady of Grace (Aglica Provice of Christ the Kig) 2216 Goldsmith Lae Louisville, KY Suday 11:00 am Holy Commuio The Rev. Thomas B. Hicks, Rector St. Matthew s Church (Episcopal Missioary Church) Waterso Trail Jeffersotow, KY Mailig Address: 6702 Moorhave Drive Louisville, KY Suday 9:00 am Holy Commuio The Rev. Reeder McDoald, Priest-i-Charge Please write the Rev. Fr. David C. Keedy, SSC, at 7231 Hearth Stoe Ave., Boyto Beach, FL if you kow of parishes that use the 1928 BCP. Needless to say it will take a log time to list them all! Praise God for that!!! The Madate July / August 2005 Volume 28, Number 4 Editor: The Rev d Dr.. Peter Too Desig/Layout: Boldface Graphics The Officers for the Year 2005 are: Presidet: The Rev. David Keedy, SSC, of Florida Vice-Presidet: The Rev. Dr. Peter Too of Washigto Treasurer: Dr. T. Herbert Guerry III of Georgia Secretary: Mrs. Miriam K. Stauff of Wiscosi MANDATE is published six times a year by the Prayer Book Society, a o-profit orgaizatio servig the Church of God. All gifts to the P.B.S. are tax deductible. Recipiets of Madate are ecouraged to sed at least $28 each year to maitai the miistry. Editorial ad all other correspodece: P.O. Box 35220, Philadelphia, PA Phoe PBS Postmaster: Please sed address chages to the above address. Page Visit the websites of the Society: &

3 Reflectios from the Editor s Desk Same-Sex Affectio, Holiess ad Ordiatio The Rev d Dr. Peter Too M.A., M.Th., D.Phil (Oxo) I the week of Jue 20, 2005, at the meetig of the Aglica Cosultative Coucil i Nottigham, Eglad, represetatives of the Episcopal Church of the USA made a presetatio i favor of homosexual parterships. They also distributed a essay i the form of a book with the title, To Set Our Hope o Christ. A Respose to the Ivitatio of Widsor Report. The essay does ot have a sigle author for it is writte by a team of theologias ad scholars brought together by the Presidig Bishop, Frak T. Griswold, for the purpose of presetig to the world the Episcopal case for sexual iovatios. It is published by the Episcopal Church from its Office of Commuicatio, Episcopal Church Ceter i New York City. Why was this essay writte ad published as a book? The simple aswer is because the Aglica Commuio of Churches wats to kow why it is that the Episcopal Church is so committed to the blessig of same-sex couples ad ordaiig persos withi such parterships. I paragraph 135 of The Widsor Report (2004) produced by a commissio, appoited by the Archbishop of Caterbury ad chaired by Archbishop Eames of Irelad, there is the ivitatio: We particularly request a cotributio from the Episcopal Church (USA) which explais, from withi the sources of authority that we as Aglicas have received i Scripture, the apostolic traditio ad reasoed reflectio, how a perso livig i a same geder uio may be cosidered eligible to lead the flock of Christ. This essay, To Set Our Hope o Christ, from the Griswold team is the official respose to this request ad thus it is importat for obvious reasos. It is the first time that a provice of the Aglica Commuio has publicly ad opely stated its commitmet to same-sex uios ad offered biblical ad theological justificatio for it, at the same time as explaiig ad defedig the cosecratio of a ma as a bishop who is livig i a same geder uio. O readig the essay carefully several times, I must cofess that I was surprised by its style ad cotet. The whole approach is ot combative (people fightig for their claimed rights) but educative (with itelliget ad well-iformed Episcopalias ivitig Aglicas to see what the Lord has revealed to them from the Scriptures ad i their religious experiece). The reader is ivited both to hear about, ad to come ad see, what ew thig the Lord has doe ad cotiues to do withi the Episcopal Church. It is a bold, cofidet approach ad, at the same time, is writte i a suitably humble ad attractive style. The aim is obviously that of seekig to cultivate ad ecourage coversatio i which, it is hoped, critics will be sileced ad coverts made, ad the Aglica Commuio will be able to celebrate i a ew ad advaced way what it meas to ejoy uity-i-differece i mutual uderstadig ad carig love. I his brief Foreword Bishop Griswold makes four claims: that the Episcopal Church has bee seekig to aswer the questio, How ca a perso livig i a same geder uio be cosidered eligible to lead the flock of Christ?, for early forty years; that it has also bee addressig a more fudametal questio, How ca the holiess ad faithfuless to which God calls us all be made maifest i huma itimacy? ; that the clergy ad people of a diocese, after much discermet ad prayer, have bee able to call a ma livig i a same-sex relatioship to be their bishop; ad that withi the Episcopal Church the Spirit of truth is creatig ew uderstadig of sexuality, holiess ad ordiatio draw from the immeasurable riches of Christ. So the stage is set for the team both to explai ad to commed the holiess of same-sex uios ad to show that it is possible to be called by God, while i such a uio, to lead the flock of Christ. Cociliatory ad Iovatory The stated aim of the team, i its ow words, is cociliatory: We etirely desire i uity with you [fellow Aglicas worldwide] to set our hope o Christ (1 Peter 1:3), so that with you we might live for the praise of his glory (Ephesias 1:12) ad so serve the Gospel throughout the world. The explaatios ad teachig to be offered i the essay are to be uderstood withi this commitmet to fellowship ad uity i the Gospel. Further, the cosideratios are beig offered, ad it is hoped they will be received, i humility for perhaps mutual humility is a essetial virtue for the etire Aglica Commuio. Page 3

4 Page 4 Such a careful begiig is required because what is the preseted i the first part of the book (especially to biblically-mided Africa ad Asia mids) is a extraordiary, eve ubelievable, claim. This is that there is ow occurrig amogst Episcopalias a positive ad excitig developmet of doctrie i the Church s teachig o sexuality, sexual relatios ad morality. As the team explaied: Settig our hope o Christ ad prayig for his humility, we desire to coverse with you about the difficult but woderful blessig that the Lord has opeed our eyes to see i our very midst: the gifts ad fruits of the Spirit i the lives ad miistries of our members of same-sex affectio [1.4]. The adjectives difficult ad woderful are importat for they idicate how strogly the team feels about the iovatio. For, as they state, We wish oly to describe somethig of what through much perplexity ad faithful struggle to serve the Good News of God i Christ we have come to believe that God has bee doig i our midst [1.4]. As we have already oted above, the Presidig Bishop i his Itroductio to the essay poits to this ew reality withi the Episcopal Church. After citig Joh 16:12-14, which speaks of the Holy Spirit as the Paraclete of Jesus Christ leadig the Church ito all the truth of Christ, Griswold writes: It is my hope that the life we share i the gospel will be guided by the Spirit of truth, who works i us ew uderstadigs draw from the immeasurable riches of Christ who is our Truth. So it is that the team eters o its moumetal task of sharig ad educatig, prayig that this cotributio to our Commuio-wide listeig process may be fruitful for God s missio ad also that whatever differeces there are i our Aglica Commuio [these] may ever be overtake by ad ager ad divisiveess of the world [1.6] I oe setece, what is to be commuicated is a brief accout of how, i good faith ad lovig obediece to the Word of God, may Christias i the Episcopal Church have come to a ew mid about same-sex affectios, ad how this has led us to affirm the eligibility for ordiatio of those i coveated same-sex uios [1.7] A Respose from the Prayer Book Society to Bishop Griswold Coscious of the seemigly attractive ad gracious spirit i which the essay is writte, I feel hesitat, o behalf of the Prayer Book Society of the USA to offer serious criticism of it, for it will seem as though, as a critic of such a ireic presetatio, I/we have a harsh spirit ad do ot seek to ecourage dialogue, listeig ad further reflectio. Yet, Cotiued from page 5 our foudatioal priciples laid up i the geuie Prayer Book traditio, such activism ad courage is, I am afraid, doomed to dissipatio ad urecogized coformity to that which it would oppose. I this we have much to lear from our Caadia despite the risks ivolved, our coscieces iform us that we must offer a critique, ad a serious oe. Why? Because it is our covictio that this essay is built upo a foudatio of sad rather tha rock, ad before the peetratig eyes of the Lord it falls to the groud i pieces as the wids of divie reality blow over it. My reply is: Same-Sex Affectio, Holiess ad Ordiatio. A Respose to Presidig Bishop Frak.T. Griswold (Prayer Book Society, August, 15, 2005, $7.50). Let me be more specific. What the Episcopal book claims as a woderful ew developmet of doctrie ad practice led by the Holy Spirit, I show is i fact a corruptio of Christia teachig ad behavior. What the Griswold book presets as a doctrie to be received ad tested through discermet i the Church, I show is a doctrie ot to be received but to be rejected. What the ECUSA book claims as a biblical basis for this iovatio, I show is ot so at all, but rather suggests the opposite, its erroeous character. What the Episcopal book presets as a example of biblical holiess, I show is more like a secular holiess. What the Griswold book sets forth as solid reasos for cosecratig Gee Robiso as a bishop i the Church of God, I show do ot clearly demostrate that this cosecratio was right ad proper. Ad, what this amazig book offers as its title, based upo 1 Peter 1:3, I show supports the traditioal ad orthodox positio o the Christia life ad holiess, ot that of the Episcopal Church i recet years. Further, I idicate that by the staces ad positios that the Episcopal Church took i the period after Word War II, ad especially i the late 1960s, it became a Church headig i oe directio, a progressive directio, ad that the blessig of same-sex uios ad the ordaiig of active, homosexual persos are wholly to be expected i such a Church, for they are withi the terms of referece of this progressive jourey. May I suggest that you help to distribute this Respose, especially amogst regular Episcopal Church members, who may be take i by the iceess of the case for iovatio. Special prices apply whe multiple copies are ordered. Call to begi this task! Thak you! If you wish to read this Respose o lie, go to or to ad you will be able to do a quick dowload. The mai thig is to get as may people as possible to read it ad cosider its argumets for traditioal Christia doctrie. frieds, ad much i tur to teach ad develop for our compatriots here who stad with us i the struggle for the Church ad the Gospel with which she is etrusted.

5 ESSENTIALS of Caada is the differece betwee a caoe ad a Caadia? so the joke goes What i the America service idustry. Caoes tip. The wids of perceptio blow a little bit differetly orth of the 49th parallel. We are much the same, but where differeces exist they are subtle yet profoud, surpassig the trivialities of tippig practice ad the prouciatio of vowels. The differeces betwee Caada ad the Uited States, socially, politically, ad it would seem ecclesiastically, stem from a fudametal differece i perceptio about the relatio of the State to persoal ad idividual freedoms. I short, Caadias are more trustig of the State tha are Americas, feelig o threat to their persoal freedom, while beig very much attached to state uiversal social programs. Caada was spared a violet revolutio, reservig a much more sedate patriotism to a time whe its democratic istitutios were stabilized i a Federatio of provices. Caada looks ot so much to revolutio ad amedmet for the priciples of its freedom, but rather to a uderstadig of those priciples. Aglica Essetials Caada, which just cocluded its fifth atioal Meetig i Toroto i Jue, is a very Caadia movemet. It was fouded i 1994 to be a theological ad spiritual rallyig poit for historic Christia orthodoxy i the Aglica Church of Caada. Two of the costituet bodies ivolved i the formatio of the Essetials movemet were Barabas Miistries, a atiowide evagelical Aglica miistry, ad Aglica Reewal Miistries, represetig the Aglica charismatic costituecy. I this respect, Essetials is comparable to the America Aglica Coucil ad ow the Aglica Commuio Network i this coutry. It is the third costituet body ivolved i the formatio of the Essetials movemet which distiguishes this Caadia movemet ad should be of great iterest to readers of this joural, ad that orgaizatio is The Prayer Book Society of Caada. Sice the August 2004 atioal Essetials meetig i Ottawa, ad i respose to the growig approval i the Caadia Church of the sactity of same sex uios, the foudig bodies of Aglica Essetials have realiged ito two subcostituecies: the Essetials Federatio ad the Essetials Network. The Network, icorporated as Aglica Network i Caada, parallels the Aglica Commuio Network i the Uited States, with its ow Episcopal Moderator, Bishop Doald Harvey, retired diocesa of Easter Newfoudlad, ad it seeks to provide faithful Episcopal oversight to those parishes ad dioceses, which perceive themselves to be i impaired commuio with their Bishops. I typically Caadia fashio, room has bee allowed for perhaps a larger costituecy kow as the Essetials Federatio, made up of those idividual persos, parishes ad dioceses who while wishig to walk with the rest of the Aglica Commuio ad to cotiue the Aglica orthodox Christia heritage, do ot perceive themselves to be out of Commuio with the Aglica Church of Caada. What is sigificat for us i observig our frieds to the orth of the border, is the hoored place accorded to those represetig the Caadia Prayer Book Society i this broad based movemet. This place of hoor has made its way ito the movemet s defiitio of the cotet of the orthodoxy it seeks to uphold. This orthodoxy is defied by ad cetered o the classic formularies (foudatioal priciples) of Aglica traditio i Caada, amely-the supremacy of the complete Cao of Holy Scripture, The Book of Commo Prayer as the stadard of doctrie ad worship, the Ordial (with its Preface), the Articles of Religio (as affirmed by the Lambeth coferece of 1968) ad the Solem Declaratio of The Book of Commo Prayer referred to is of course the 1959 Caadia Book which stads alogside the 1928 book withi the geuie Prayer Book traditio. The Prayer Book, icardiatig withi it the authority of Scripture as the doctrial istrumet of salvatio withi the life of the Church, ad boud with it the Ordial, the Articles of Religio ad the Solem Declaratio, are recogized by the Essetials movemet at least theoretically, to costitute those foudatioal priciples which Caadia Aglicas must esteem, uderstad ad develop if the Aglica orthodox Christia heritage is to be reformed for the extesio of the Gospel ad to the glory of God. Usurprisigly, the theological advisory committee of Essetials is largely made up of members of the Prayer Book Society costituecy. I additio the editors of the jouralistic wig of Essetials are two youg priests, both members of the Society ad oe its actig Presidet. Would that such a place be accorded i this coutry to those witesses to the foudatioal priciples without which ay istitutioal amedmet ad reform of Aglicaism is boud to falter ad fail. The America revolutioary spirit that egatively fuels the destructio of the Aglica way, seems also to imbue the courageous activism of the leadership of the Network ad Forward i Faith i this coutry, a courage (ad i the case of Forward i Faith a more coheret upholdig of Apostolic Order) from which our Caadia frieds could stad to lear a thig or two. Yet without the recovery for uderstadig of Cotiued o page 4 Fr. Craig O Brie, a Nova Scotia, is rector of Guardia Agels, Lataa, Florida, ad a director of the Prayer Book Society USA. Page

6 The Symbolism of Ma ad Woma i Marriage [S]igifyig uto us the Mystical Uio betwixt Christ ad his Church Page Oe clear argumet agaist the blessig of same-sex couples i church (as if they were beig married) is the biblical symbolism preseted i Ephesias 5:22-33, where Christ is compared to the Bridegroom ad the Church to the Bride. Paul writes: This is a great mystery: but I speak cocerig Christ ad his Church. This symbolism has its roots i the Old Testamet where it is the Lord who is the Bridegroom ad the people Israel who is the Bride. I the origial editio of The Book of Commo Prayer (1549) ad i subsequet Eglish editios of the same book, the purpose of marriage is stated i the Preface to The Form for the Solemizatio of Matrimoy i these words: Dearly beloved, we are gathered together here i the sight of God, ad i the face of this cogregatio, to joi together this ma ad this woma i holy Matrimoy; which is a hoourable estate, istituted of God i the time of ma s iocecy, sigifyig uto us the mystical uio that is betwixt Christ ad his Church; which holy estate Christ adored ad beautified with his presece, ad first miracle that he wrought, i Caa of Galilee; ad is commeded of Sait Paul to be hoourable amog all me: ad therefore is ot by ay to be eterprized, or take i had, uadvisedly, lightly, or watoly, to satisfy ma s caral lusts ad appetites, like brute beasts that have o uderstadig; but reveretly, discreetly, advisedly, soberly, ad i the fear of God; duly cosiderig the causes for which Matrimoy was ordaied. First, it was ordaied for the procreatio of childre, to be brought up i the fear ad urture of the Lord, ad to the praise of his holy ame. Secodly, it was ordaied for a remedy agaist si, ad to avoid foricatio; that such persos as have ot the gift of cotiecy mighty marry, ad keep themselves udefiled members of Christ s body. Thirdly, it was ordaied for the mutual society, help, ad comfort, that the oe ought to have of the other, both i prosperity ad adversity, ito which holy estate these two persos preset come ow to be joied. Therefore if ay ma ca shew ay just cause, why they may ot be lawfully be joied together, let him ow speak, or else hereafter for ever hold his peace. It is possible to see these three reasos for holy matrimoy as (a) preseted i order of importace, or as (b) three related reasos which may be stated i ay order, as log as they are all preset. I whatever order we put them, it is obvious that withi the doctrie of sexual relatios preseted here, the idea of blessig the partership of a same-sex couple makes o theological sese at all. Marriage as a holy coveat betwee a ma ad woma ad blessed by the Church i God s ame both poits to ad also symbolizes the mystical uio betwee Christ, the Bridegroom, ad the Church, his Bride. The uio of two persos of the same sex caot obviously sigify this mystical uio. I the America editio of the classic Prayer Book, the Preface was shorteed but ot so as to remove the symbolism of marriage for the eteral uio of Christ ad his Church: Dearly beloved, we are gathered together here i the sight of God, ad i the face of this cogregatio, to joi together this ma ad this woma i holy Matrimoy; which is a hoourable estate, istituted of God i the time of ma s iocecy, sigifyig uto us the mystical uio that is betwixt Christ ad his Church; which holy estate Christ adored ad beautified with his presece, ad first miracle that he wrought, i Caa of Galilee; ad is commeded of Sait Paul to be hoourable amog all me: ad therefore is ot by ay to be etered ito uadvisedly or lightly; but reveretly, discreetly, advisedly, soberly, ad i the fear of God Therefore, the ew doctrie of the Episcopal Church that God blesses the homosexual uio of a same-sex couple ad thus their life together ca be that of holiess uto the Lord truly represets a sea-chage ad i formal terms, a major developmet of doctrie i the Church. How ca the uio of two me, or the uio of two wome, symbolize the uio of Christ (male) ad the Church (female)? This ECUSA developmet is a corruptio ot a developmet of doctrie. No woder it has alarmed the whole of the Aglica Commuio ad brought crisis ito the Aglica Way. See also pages 3-4 & 16.

7 The Prayer Book Society USA ad Zambia New pritig of 1954 Book bolsters traditioal worship The Prayer Book Society has recetly sposored a major effort to bolster the traditioal Aglica faith ad worship of the Church i the Provice of Cetral Africa. With the guidace ad approval of the Right Revered David Njovu, Bishop of Lusaka (the capital city of Zambia, which with Malawi, Zimbabwe ad Botswaa comprises the Cetral Africa Provice) the Society has reprited A Book of Commo Prayer. This liturgy is a official alterative rite used by the Provices of South ad Cetral Africa sice its first publicatio i 1954; alterative because, i both Provices, the 1662 BCP remais the official liturgy of the Church (as it does i most Provices of the Commuio). The 1954 book is a faithful rederig of the BCP, reflectig the high churchmaship that has typically existed i this regio of the Commuio; it has, for istace, a Commuio service like the America 1928 BCP, based o the Scottish rite. It also offers forms of service relevat to missioary settigs such as burial offices for ubaptised persos ad was the first prayer book, ad logically so, to commed the commemoratio of those saited Christias who toiled ad died to establish the Church i Africa; me like Berard Mizeki, James Haigto ad the Ugada Martyrs. It was also traslated both i whole ad part ito Shoa, Chewa, Toga ad may other Batu laguages throughout the two Provices. However sice the advet of moder Aglica liturgies the book has falle ito disuse; ot for lack of desire, but lack of availability. I fact it has bee out of prit sice the early 1970 s ad its use has geerally bee relegated to those parishes that retai a few tattered copies or the faithful who use it for daily prayer. Recogizig the eed to firmly groud their church i the fudametals of Aglica worship ad Doctrie, the leadership ad laity of Lusaka Diocese made request of the Society to assist them Ispectio of the ew Prayer Books: Frak Hakoola, a diocese of Lusaka Semiaria, sposored by All Saits Wyewood at the Ugada Christia Uiversity; Bishop Joh Osmers, retired bishop of Easter Zambia ad actig Dea of the Cathedral of the Holy Cross, Lusaka; ad Bishop David Njovu, Bishop of Lusaka. i the recovery of this liturgy. Copyright permissio was obtaied by the Society from the origial publishers of the book ad two thousad copies were prited by a South Africa firm ad shipped to Lusaka. Durig the weeked of Jue 17 th to 19 th, the Revered Edward Rix of Wyewood, Pesylvaia, a priest of Lusaka Diocese ad Board Member of the PBS traveled to Lusaka to make the official presetatio of these volumes to the Zambia Church who, i tur, will distribute them to cogregatios ad idividuals i the regio who make request for them. The Bishop of Lusaka took advatage of the occasio to host a twoday semiar for the clergy of the Diocese o the subject of worship. Fr. Rix led lectures o both days o the history of Christia worship i geeral ad Aglica worship i particular. He took care to show how the basis of cotemporary Aglica liturgies ad lectioaries lies i fudametally revisioist theology. The lectures were followed by spirited discussios i which the topics of charismatic worship, pressures from overseas beefactors to chage liturgies ad use of traditioal Africa worship styles were debated. It was agreed by all that stylistic, musical or churchmaship issues aside, the core doctries of Aglica Christiaity ca oly be maitaied by a adherece to the Commo Prayer traditio eshried i the 1662 BCP ad i orthodox alterative rites, like the 1954 A Book of Commo Prayer. Fr. Rix was delighted whe several of the Clergy poited out that the 1954 book, as a alterative ad ot the official Prayer Book, does ot cotai the Thirty-ie Articles of Religio. It was agreed that the oly aswer to this was to provide a copy of the 1662 BCP to every clergyma ad layma who was usig the 1954 Book! Perhaps aother geerous door ca step forward to make that desire a reality! Page

8 Page Discussio Starter: Marriage The triumph of Relatioship over Istitutio? Throughout huma history marriage betwee a ma ad a woma (or sometimes, several wome) has bee regarded as a istitutio. That is, it has bee regarded as a established orgaizatio with a social, ecoomic ad religious purpose. Marriage has bee see as a meas of creatig, safeguardig ad cemetig importat social, ecoomic, political ad family ties. Thus the choice of a wife or husbad for a so or daughter was very much i the cotrol of the parets ad their advisors. Whe married, the couple leared to respect ad care for each other, guided by their families ad frieds. The ideal of a ma ad woma gettig married primarily because they are (as we say) i love is wester ad hardly more tha 150 years old. Ad it was oly i the latter part of the twetieth cetury that it geerally became the domiat view of the reaso for gettig married. Further, this ideal of self-fulfillmet i love bega to be expressed through a word ot used before of marriage or betrothal, the word, relatioship. Circa 1850 to 2005 Lookig back over the 150 years or so ( ), i which the ideal of marryig for [romatic] love has bee gaiig groud ad achievig virtual total success i the West, we see five major obstacles that had to be overcome to give people the persoal autoomy ad sexual freedom ecessary for this ideal to prevail fully ad completely. The first obstacle was the iherited view that there are major, iate differeces betwee me ad wome with regard to their sexual desires ad drives. Oly i the 1920s was it geerally coceded that sexual satisfactio for wome was as importat as for me, ad that they deserved equal cosideratio. The secod obstacle was the power ad ability of families, eighbors, employers, churches ad govermets to regulate persoal behavior ad eve pealize aberratios! This gradually collapsed as major chages i the culture ad ecoomic ad social life occurred, ad greater degrees of persoal freedom ad persoal aoymity developed. The third obstacle was ureliable meas of birth cotrol. Oly i the 1960s did meas of birth cotrol become reliable eough that fear of pregacy was removed ad wome were liberated to choose whe to have sex ad with whom. The fourth obstacle was the harsh pealties for illegitimacy both socially ad legally i force. By the 1970s the legal category of illegitimacy was removed ad it became widely accepted that it was wrog to pealize a child for the actios of its biological parets. The fial obstacle was the depedece of wome o me both ecoomically ad legally. This broke dow gradually ad was pretty much goe by the 1980s. Durig much the same time-frame, the productio of a host of labor-savig goods, from clothig that did ot eed iroig to automatic this-ad-that, udercut me s depedece o wome as housekeepers. So each sex became free of the other ad able to be self-sufficiet to a degree. Also a ma ad a woma each had the freedom to choose or ot to choose marriage ad to choose this or that parter for cohabitatio or for marriage. Some of the results of this revolutio we kow well. Whe romatic love ad persoal autoomy are domiat there will be may marriages but also may divorces; divorced persos will re-marry; couples will eter a first marriage much later tha previous geeratios; couples will live together as parters i co-habitatio without marriage; childre will kow step-parets as well as parets; birth certificates will have two differet surames as the parets; homosexual persos will claim the same rights as heterosexual persos, ad so o. How does the Church pastorally deal with all this? Accordig to its iherited teachig, the Church has a very high view of marriage as the uio of a ma ad woma as oe flesh util the death of oe of them. The model set forth is the mystical marriage of Christ, the Bridegroom, ad his Church, the Bride. I practice, the Church has accommodated to reality by fidig ways to justify the use of artificial birth cotrol, to bless the marriages of those who have bee cohabitig ad those who marry for the secod or third time, to welcome to the Lord s Table those who (by previous stadards) are guilty of foricatio, to allow clergy who divorce ad remarry to cotiue without pealty or disciplie as pastors, ad so o. Oe good thig that perhaps ca be said is this. Where there is a good marriage today it is usually a truly good oe, for the persos ivolved have had to work hard ad make sacrifices to achieve their mutuality ad happiess. I may ways they have had to work agaist the odds, agaist the culture ad agaist the treds. Perhaps the Church ca put more eergy ito ecouragig good marriages ad eablig the wife ad husbad to exert the ecessary disciplie ad graciousess to achieve this ed by the grace of God. To do this, her Miisters will eed to be both chaste ad wise, patiet ad carig, filled with the Spirit ad his gifts! The Editor

9 The 2004 Godly Competitio Collects The Prayer Book Society of the USA received submissios from about forty persos of collects, prayers, litaies, hyms ad homilies durig It wishes to thak everyoe who took the time to make a submissio ad by what it received it is ecouraged to believe that the geuie laguage of prayer ad worship is alive ad well, though it could be eve more widely used ad appreciated. Several texts addressed the You-God ad so could ot be accepted, ad regrettably oe of the homilies were judged sufficietly clear ad powerful to prit. Several of the hyms submitted were good ad if possible we may prit oe or two later. What follows are examples of what were judged to be the better of the may collects submitted. The judges were led by retired Professor Ia Robiso of Eglad. He is the author of several books from Cambridge Uiversity Press ad of others from Edgeways Books ( Oe area of his expertise is the origi of moder Eglish ad aother is the developmet of the Eglish laguage of prayer. The collects are prited together with the ames of the persos who composed them ad the ames of the writers appear i alphabetical order. Clyde Brockett of Virgiia: A prayer for stregth agaist terror. Almighty ad most merciful God, remember thy adoptio of peacemakers as thy childre, ad let thy peace be istilled i the souls of parties to terror to covert their evil thoughts ad actios that they may embrace charity, for the sake of him who left his peace with us, thy So Jesus Christ our Lord. Ame. Joh Buya of Australia. A prayer for the Natio. O Lord our God, i whose will is our peace ad by whose grace we are guided; broade our visio, we pray thee, ad stregthe ad sustai our commo life, for the beefit of this lad ad for the well-beig of thy holy Church; through Jesus Christ our Lord. Ame. A prayer cocerig Priesthood (1 Peter 2:9 & Revelatio 1:6). O God, who by the apostolic miistry ad the word of the Gospel hast made thy faithful people members icorporate i oe body ad priests of thy kigdom; grat that we may readily exercise the gifts of thy providece ad patietly serve thee, i the Church ad the Commowealth; through thy So, Jesus Christ our Lord. Ame. A prayer ispired by the woma at the well (Joh 4:14ff.). O God our Father, who art the source of livig water, ad sprig of eteral life; grat that we may believe i thy So, Jesus Christ, ad worship thee i spirit ad i truth; through the same Jesus Christ our Lord. Ame. A prayer cocerig service, miistry ad stewardship. Grat, O God our Father, that we may share thy gifts with wisdom ad geerosity, ad our time accordig to thy will; through Jesus Christ our Lord. Ame. A prayer for Septuagesima cocerig creatio. O holy Father, whose Spirit dwells i the true woder of the world, ad whose glory fills all heave ad earth; grat that we may guard the goodess of thy creatio with uderstadig ad its beauty with wisdom; through Jesus Christ our Lord. Ame. Cao Dirk va Dissel of Australia A prayer for Wedesday i Holy Week, the Day of Waitig. O Lord, who didst sped this day i quiet retreat i Bethay, i preparatio for thy comig passio: Teach us the blessed disciplie of withdrawal from the oisy traffic of this world ito silece ad solitude ad secret commuio with thee, so that we may retur with ew stregth to edure every trial of faith, to overcome our fears, ad to face with sereity whatever the future may brig. Ame. A prayer to remember St Fracis of Assisi. O God, who didst call St Fracis to repair the rui wrought to the Church by worldliess, sedig him out i poverty to wi me for thee, ad edowig him with humility ad love for all creatures: Grat that we may hold lightly to the thigs of this world, as he did, ad i joy ad simplicity share with others the treasure beyod price; through Jesus Christ our Lord. Ame. A prayer to remember Richard Hooker, Aglica theologia. Almighty God, who i times of chage ad cotroversy didst raise up thy Doctor, Richard Hooker, to expoud the Faith of the Church: Mercifully grat that thy people may be cofirmed i that Faith through his lear- Page

10 ig ad stregtheed by the example of his peaceable spirit ad holy life; through Jesus Christ our Lord. Ame. A prayer to remember William Wilberforce, social reformer. O Lord God, we thak thee for makig thy servat William Wilberforce i his geeratio a power for good at home ad abroad, ispirig him with a persistet zeal for the reformatio of public maer ad morals, ad for the abolitio of slavery i the British domiios; ad we pray thee to grat to us today a profoud ad compassioate devotio to the service of me i their distresses, for the sake of him who gave his life for us, thy So, Jesus Christ our Lord. Ame. Gilbert E. Doa Jr. of Pesylvaia A prayer for use at Epiphay III. O Lord our God, whose So our Savior graced with miracle the weddig feast at Caa of Galilee, pour ito our hearts such trust i the power of his love, that with our words ad by our lives we may ador ad ehace thy precious gift of the Holy Estate of Matrimoy, to the ed that all the childre of me may give thee thaks; through the same Jesus Christ, our Lord. Ame. A prayer for use at Let III. O Almighty God, without the gracious movemet of whose Spirit we are powerless before the tempter, grat us grace ad power so to stad i the evil day, ad i the easy day to keep the arrow way, that thou mayest receive of us ad of all makid the worship ad service due to thee aloe; through Jesus Christ our Lord. Ame. Peter Athoy Geromel of Pesylvaia A prayer to remember St Aselm of Caterbury. Almighty God, without whose thought o creature ca subsist, ad above whose greatess othig ca exist: Grat us grace that we may worship thee ot oly with our bodies ad souls, but also with our mids; that all that we are, beig committed uto thee, may be redeemed with thy servat Aselm at the last day; through the death ad resurrectio of Jesus Christ. Ame. A prayer for use o Reformatio Suday. O Lord, who by thy holy will hast ethroed thy So to be head over his kigdom, the Church; keep her free from all tyray, that we, beig delivered from ay usurpatio of his will, may be free to gather uder godly authority i his Church; through the same Jesus Christ our Lord. Ame. William F. Pickard, of Missouri A prayer for those who are retirig or retired. Lord, we beseech thee mercifully to hear us ad grat that, by thy mighty aid, the remaider of our lives may pass i diliget use of the talets thou hast give us, to thy greater glory ad to the welfare of fried ad strager alike: Vouchsafe us this blessig, heavely Father, for the sake of Jesus Christ our Saviour. Ame. Iree C. Teas of Teessee A prayer for composure of mid. O God, our ever-preset Father, who i thy power ad mercy art with the sparrow o the brach, i air, ad o the groud; help us to remember that today, as always, we are i thy lovig hads; through Jesus Christ our Lord. Ame. A prayer for guidace. Merciful Father, who through thy So ad Holy Spirit dost lead thy people; ope our uderstadig, as thou dost lead us, that our choices may ot tur us away from thy provisio; through Jesus, our teder shepherd. Ame. George W. Williams of North Carolia A prayer before service for tower bell rigers. Almighty ad uchagig God, Lord of the high-soudig cymbals, bless us i the courses ad chages of our lives ow ad through this week, ad keep us ever midful that as we raise ad rig these bells to call thy faithful people to worship, we do also soud ad proclaim thy praise to all the people of this city. These thigs we ask i Jesus ame. Ame. Page 10 Please remember the Prayer Book Society i your will ad kidly sed a doatio this year to help pay for its curret major publishig program.

11 The Stimulus of Silece Each of us is stimulated every day by a variety of persos ad thigs. Everythig from smells, tastes, souds ad touches to images, pictures, words, writte ad spoke, ca affect us. By ay of them we ca be aroused i oe or a umber of ways ad the activity of body or mid, or parts thereof, ca be heighteed or icreased. We are wired i such a way that exteral stimuli, or eve iteral stimuli (from memory or imagiatio), affect us i may ways, ad perhaps whe we do ot realize this is so. We are all aware that we live i a society ad culture wherei we are ope to itese stimulatio by both what we ca hardly avoid (e.g., advertisemets ad the media) ad what we ca choose (e.g., music & images). I most cases, the value of this stimulatio to us as huma beigs is debatable. Certaily it is ot ecessary, eve if it seems uavoidable at times. Everyoe agrees that the stimulatio of pictures of porography ad excessive violece ad the use of certai drugs is good for o-oe; but, there is a divisio of opiio as to whether such thigs as (a) the costat listeig to loud music ad (b) the regular lookig at sexually explicit pictures ad films, are good or bad. To tur from the culture to the churches, it seems that may have take the geeral positio that the stimulus of loud music i a popular mode is a good thig, at least a good thig for youg people. Further, it seems that may churches have also decided that the stimulus of images ad pictures (usig PowerPoit or the like) to guide commual activity (e.g., sigig) works much better tha the use of idividual books ad leaflets. Also it appears that commuicatio of messages by meas of the spoke word (e.g., sermo ) is cosidered most stimulatig whe it is i a simple mode, with few if ay demadig ideas ad vocabulary, ad appealig more to the affectios tha to the itelligece. I this cotext, due to the itesity of the effects of the various stimuli, some people thik that religious experiece is oly real whe it is via a emotioal high or a itesificatio of feelig. Thus they ted to go i search of places ad opportuities where this form of experiece is available or ca be geerated. They may eve reply upo specific persos to be the meas of achievig this elevated emotioal state. Of course, ot everyoe is drive by the felt eed of itese religious feelig, but, geerally speakig, most people i churches give the impressio that they eed to be either active i doig somethig (icludig talkig) or, if iactive, listeig to or watchig somethig. They do ot give the impressio that God who is Spirit ad ivisible may be kow i total quiet! It appears to be the case that very few Christia people kow the value of SILENCE i the sactuary ad i their hearts before the Lord OUR God! Yet the Word of God writte i the Holy Scriptures urges God s people to be silet ad kow that he is truly God. Our Lord Jesus Christ istructs his disciples to eter ito the quiet place ad there commue with the heavely Father aloe. I fact, the same Jesus Christ sets us a perfect example of beig aloe ad silet before his Father i order to commue with him. It was his habit ad patter to do this daily! I fact he provides us with a perfect example of prayer that is silet, adorig ad cotemplative, as well as, whe ecessary, itercessory ad petitioary. If we are forever talkig ad i motio, if we are forever stimulated by this or that pheomea, the we miss out o the possibility of the STIMULUS OF SILENCE, which is used by the Holy Ghost to tue our hearts to Jesus Christ ad through, i ad with him to the Father. We eed to lear to be quiet i church before the service of worship begis i order to remember God s presece with us; we eed to be quiet for a while after hearig the word of God ad receivig the blessed Sacramet i order to receive the blessigs God is givig; ad we eed to be quiet at the very ed of the service i order to appropriate what God has bee givig to ad tellig us. The, further, we eed to be quiet daily i our busy days to hear what the Lord has to share with us! We eed to be as ready to egage i cotemplative prayer as i makig petitios ad itercessios. The Lord is i his holy temple: let all the earth keep silece before him. (Hab. 2:20) Page 11

12 Page 12 Twice upo a Time A ovel for childre Iai Hicks-Mudd of Oxfordshire, Eglad, is ow 65 years of age. As a boy he wet to the school at Westmister Abbey ad sag i the famous choir there. Throughout life he maitaied his iterest i music ad i The Book of Commo Prayer, as he worked as a jouralist for a atioal ewspaper i Britai. I recet years he has bee the editor of the Joural of the Prayer Book Society of Eglad. Though ot married, he loves childre ad worked o ad off over the years to write a ovel for childre. We believe that there will be persos, possibly gradparets ad ucles & auts, i the USA who will thik of orderig a copy for their gradchildre or ephews ad ieces. It combies exquisite details of life i World War II with descriptios of Aglica church music. Here is a book review of Twice upo a Time. Book Review lai Hicks-Mudd s first book is a kid of mixture of Charlotte Sometimes ad Bill s New Frock : a timeslip story i which a child goes back i time, takig the place of a girl ultimately doomed to die, but with the additioal twist that it is the girl s ephew who is thrust backwards: the 10-year-old boy from 1974 becomes a 10-year-old girl i The two plot-strads are well itertwied, ad there are amusig sequeces where Alex, the hero/heroie, has to adjust to girls clothig, girls laguage ad girls aatomy. The story is related i the first perso, so everythig is see through Alex s eyes: ad of course, sice he begis i 1974, the story is doubly historical. Mr. Hicks-Mudd has researched the details of everyday life extremely thoroughly, although there are items which surprised me: would a gym mistress i 1940 tell a girl ot to stick her tummy out, because it makes her look like [she s] goig to have a baby? Ad was spiffig the slag of choice by 1940? However, oe ca lear a great deal from the book-icludig what a idetity card looked like, as each book icludes a copy of the hero(ie) s card, tucked betwee the pages. I fact, this thoroughess is somethig of a drawback. While it certaily helps credibility whe the author refers to Bouremouth topography, o jourey ca be take without our beig iformed of bus ticket prices, the coductress s formulae, ad a full itierary: O oe side stood the Metropole Hotel, which would be destroyed by eemy bombig later i the war. The the trolleybus took us dow Bath Road, ad straight after passig the Royal Bath Hotel, tured right ito Westover Road. O our right, the Ice- Rik looked very shut up [p.185]. Noe of this has ay relevace to the plot, ad at times oe feels as though oe s bee corered by the sort of perso who isists o explaiig the precise route by which he avoided the serious hold-up o the highway last Wedesday, or was it Thursday? However, the story ad characters are geerally strog eough to compesate for these problems, ad the igeious edig, which ties up the various eds extremely tightly, is well worth waitig for. Overall, it is a ejoyable book, though with a few faults that a good editor might well have elimiated. Prices: postage i UK: 4.00 air, 2.00 surface outside UK: checks (sterlig oly) should be made payable to Orr-Fewick Productios. Available from Red Roof Cottage, Ashfields Lae, East Haey, Watage OX12 OHN. Further equiries, tel. lai Hicks-Mudd: from the USA If further help is eeded e mail, thomascramer2000@yahoo.com

13 Spirituality: Not ecessarily a good thig! A sactificatio starter! So far is Christiaity from a uqualified approval of pure spirituality that it teaches that the spiritual realm, o less tha the material realm, has falle ito si ad has rebelled agaist its Creator. Ideed, i the New Testamet evil spirits seem at first sight to be more i evidece tha good oes. No doubt this is because the activity of good spirits is so perfectly itegrated ito the activity of God himself that it does ot ofte eed to be distiguished from it. But at least the fact remais that the New Testamet has o cofidece i spirituality as such. The early Church kew full well, as the Church i may parts of the world kows today, that religio ca be very spiritual ad very evil; this all depeds o whom it worships ad how it worships it/her/him. The worship which the agels offer to God is purely spiritual, but so is the worship devils offer to Beelzebub. Amogst humas, devil worship is about as spiritual as a religio could be. Ad ayoe who was tempted to suppose that spirituality as such is good should be well advised to meditate o Dr. C. S. Lewis s Screwtape Letters. [Eric Mascall] Spirituality today (iside ad outside churches) may well ot be Christia, may well be patheist or easter mysticism, or may well be secularist. The cultivatio of the huma spirit i a religious directio, whatever that directio may be, is rarely if ever a sure sig that a perso is truly seekig after God the Father through Jesus Christ. However, i some cases, it may perhaps be guided ad helped to become such a search, for, after all, those who truly seek ad search shall fid, said Jesus. The teachig of the New Testamet is that the whole ma, body ad soul together, is called to kow God, to love ad serve him. The soul certaily icludes the mid, heart, will ad spirit; ad the soul ad the body together costitute the huma beig, who is made i the image ad after the likeess of God. While the poit of cotact with the Spirit of the Lord, as it were, i the huma perso is the huma spirit, the relatio of a perso with God the Father does ot cosist solely i the meetig of spirit with Spirit; rather, it is a relatio of a perso, havig body ad soul, with the perso of the Father through the So ad with the Holy Ghost. Further, this huma perso is uited to other huma persos i the oe Body of Christ ad the oe Household of God. Thus to speak today of Christia spirituality may ot be altogether wise. A older meaig of spirituality used by theologias i the 17 th cetury is the sphere where the Spirit of the Lord egages with the huma spirit; ad by this they meat via the meas of grace, such as prayer (private ad public), sacramets, preachig & teachig, meditatio ad cotemplatio ad so o. I these spheres there ca be commuio with God ad growth i maturity of faith, hope ad love. This old Christia usage is probably ad sadly ot recoverable by the churches i the preset cotext of a multi-religious & multi-faith secular society, as well as a secularized church. For spirituality has bee so filled with alie themes that as a word ad as a pious activity for Christias it is probably best set aside ad ot pursued. Today, we eed to emphasize that God the Father has actually searched for us ad foud us ad opeed the way for us to kow him through the Lord Jesus Christ ad by the Holy Ghost. Whe we allow ourselves to be foud by him ad we submit to him, the he asks for the whole of us, body ad soul, ad he begis the work of makig us holy ad pure i body ad soul. For his pla is to redeem his childre ad this meas ot oly the sactificatio of the soul but also of the body, through the ier work of the Holy Ghost; ad at the Ed by the resurrectio of the dead ad the gratig of life everlastig, with the beatific visio, ad the pleasures of the ew Jerusalem. Traditioal Aglicas will of course recogize that the sactificatio ad the redemptio of both body ad soul of God people is clearly taught ot oly withi the New Testamet, but also withi the Order for Holy Commuio ad i the Collects of The Book of Commo Prayer (1662 & 1928). Almighty God, who seest that we have o power of ourselves to help ourselves: Keep us both outwardly i our bodies, ad iwardly i our souls; that we may be defeded agaist all adversities which may happe to the body, ad from all evil thoughts which may assault ad hurt the soul; through Jesus Christ our Lord. Ame. Page 13