Cultus into Culture from the Prayer Book Society

A reminder to me to listen to these lectures from last year’s Prayer Book Society conference. The summary says:

It is a common criticism today: contemporary approaches to evangelism have too often produced piety that is “a mile wide and an inch deep.” If evangelizing churches are to change the culture, they will have to rediscover the ancient insight that culture begins in cultus (worship) and catechesis. Anglicans do not have to re-invent the wheel: the solutions lie near at hand, in the liturgy and catechesis of historic Anglicanism.

Recovering Morning Prayer

Lue-Yee has a provocative post on how to integrate Morning Prayer into the working day here.

If family be a hindrance, then maybe family is the key as well. Working parents with schoolchildren know the experience of droping off the kids at school before work and picking them up at the end of the day. If drop-offs happened in the same place as Morning Prayer before work, things could be a lot easier. If parents could go to worship with their children in the morning and not have to take them some place else before work, they could have more time to grow together with their families and have a time to be still before God and peacefully to entrust themselves and their children to his mercy.

The Articles and the Prayer Book

Commenting on the position of the Articles of Religion with regard to the proposed reform of the canon law by Thomas Cranmer and others, Gerald Bray says:

This is a reminder to us of the importance of the articles within the overall settlement; the popular modern view that the essence of Anglicanism is to be found in the prayer book and ordinal, rather than in the articles, cannot be sustained from the evidence. Where the Reformatio is concerned, at least, it was the other way round.

ACNA’s Theological Lens

The Anglican Church in North America (ACNA) issued The Apostle, which looks to be their annual report; you can download it at this link. Inside the report, in a section titled “Prayerbook & Common Liturgy,” Bishop Bill Thompson discusses the work of the Prayer Book and Common Liturgy Task Force on revising the liturgy. He mentions something called “the Theological Lens”:

…we authored what we have called our “Theological Lens.” This document has become our guide for all of the liturgies that we will author. It has been approved by our College of Bishops and the Provincial Council of the church.

Somewhat disconcertingly, this important document cannot seem to be located anywhere publicly. We can only guess at its contents when Bishop Thompson says:

As we have noted in the “Theological Lens,” we want to have the liturgies of the church be rooted in the tradition of our Anglican heritage while also being accessible to both long-time Anglicans and those new to the tradition. The liturgies that we produce will not be innovative but clearly founded in the historic Anglican Prayer Book tradition.

Something this important should really be available for everyone to see. I can’t think of any reason to keep it hidden. It doesn’t engender faith in the process if these things aren’t available. There is nothing inherently wrong with another Prayer Book revision, but given the theological proclivities of some in ACNA, such a revision could be prove to be divisive.

Further gleanings from the Lens can be found from a review of the Theological Lens written by the Reverend Gavin Dunbar of the Prayer Book Society, located here. However, Dunbar was reviewing an earlier draft of the “Lens,” so the final version may be very different. What follows are the apparent excerpts from the first version of the document as provided by Rev. Dunbar:

The Initial Report of the Prayer Book and Common Liturgy Task Force

An expanded explanation of our guiding principles [for prayer book revision] (pp 2-5),

Section I – III Anglican Worship

(pp 6-8)

Finally, it treats of the late modern developments which have undermined the “hegemony” of the Prayer Book: evangelical, catholic, charismatic, and “missional” agendas (about which little is said); modernization of liturgical language; the drives for inculturation and ecumenical convergence.

An “exegesis” of the six principles

the “expanded explanation” of these six “guiding principles” is found on pp.9- 10 where it is called

Sections I-III deal with the nature and purpose of worship

Section V The Holy Spirit and the Church

Section VI Scripture

Scripture is “God’s Word written, the authoritative witness to God’s saving words and deeds in the history of Israel”

Section VI.2

The Old Testament is “the record of the revelation of God’s interaction with the world and humankind, especially the people of Israel”…the New Testament is “an historical record of God’s presence among us in Jesus the Christ, and those who followed Jesus.”

“God’s directives for humankind,”

“how to behave toward God, our neighbors, and community.”

Section VII The Catholic Faith

The Bible “both convicts of our sin and provides guidance in fulfilling God’s will”.

Guiding Principles for Anglican Worship

The Report discerns six principles for Anglican liturgy in Anglican history: four of them identified by Cranmer’s “inspired genius under Divine Providence”; the fifth by modern liturgists (not similarly distinguished); and a sixth arising out of the experience of liturgical revision. These are:

The Liturgy should be:

  1. Grounded in Scripture

Holy Scripture must be the foundation of all Christian worship

A.3 …words and concepts, metaphors and images, used in common worship should be as close to direct quotations of the Holy Scriptures as is grammatically possible

  1. Respectful of the Tradition of the Undivided Church where this is not contradictory to Scripture

Tradition is to be carefully respected, especially the worship practices of the Undivided Church, as long as they do not contradict Scripture…the 16th-century Reformers attempted to return to the practices of the Early Church in their liturgical revision, but were hindered by a lack of primary resources…scholars today have much more direct access to the primary sources of the liturgies of the Undivided Church, and are not hindered (as much) by the polemics of the 16th century; therefore they can provide us with more authentic resources from which to draw for our contemporary liturgies.

  1. Edifying to the people – by using language and ceremonies “understood of the people”

Edification means that language must be understood by the congregation, and that the ceremonies should be correspondingly relevant to them…archaic language can become idolatrous if it gets in the way of common comprehension, or when it is valued more for its beauty than its content.

Language is constantly changing, only “dead” languages like Latin or Archaic [sic] Greek do not change because they are no longer spoken; therefore for a language to remain understandable it has to constantly “morph”, i.e. thee/thou used to be an intimate form of address, now it is only used in a formal manner towards a “distant” God.

  1. Permissive of cultural variation not contradictory to Scripture or Creeds

Ceremonies do not have to be identical across nationalities and cultures, but they must also not contradict Scripture or the Creeds…an important question for liturgists today is whether 16th-century English Court rituals are still appropriate for the informal and egalitarian society admired in the West.

D. 3 -whether the Church year should be revised to reflect the southern as well as northern universal calendar for all circumstances?

  1. Ecumenical rather than distinctively Anglican

Words and liturgical forms should correspond to what the catholic faith has always taught and practiced (i.e. Vincentian canon) and emphasize our closeness to other Christian Communions rather than our uniqueness (ecumenical convergence vs. ecclesial divergence.

  1. Evolutionary in development [rather than revolutionary (as in recent liturgical revision)]

Words and liturgical forms should show a continuity with the Church’s historic tradition; change and development should take place in a way that creativity and innovation do not undermine either the orthodoxy of the liturgy or confuse the piety of the people.

…the BCP and KJV “still resonate in modern British and American speech

Recommendations for the Immediate Future

Both [1928 and 1962] can become obstacles to modern comprehension because of their 16th century language and limited acknowledgment of new approaches to sacramental life. Since those who prefer Cranmerian language are already using either the BCP 1928 or the Anglican Service Book, there is no reason to publish yet another traditional language book.

…a Prayer Book for the ACNA “should be in modern language, with few variables, and closely relate to the classical BCP texts”…the 1979 BCP was a “self consciously revolutionary composition…with some redeeming characteristics.”

I’ve turned this into a PDF here.

Robin Jordan ably brought attention to the hidden nature of the document in his comments on Virtue Online here.

Omissions from the Book of Common Prayer

Someone pointed out some alterations to the Book of Common Prayer (BCP) that made it depart from the tradition of the Church in what seems like inexplicable ways. This was news to me, but when I looked into it, I found it to be true. The changes noted are:

[1] The text of the Sanctus was altered from what the Church has always used. The traditional Sanctus runs as follows (taken from the Sarum Missal in English): “Holy, Holy, Holy, Lord God of Hosts; heaven and earth are full of Thy glory. Hosanna in the highest. Blessed is He that cometh in the Name of the Lord.”

This last bit from ‘Hosanna’ to ‘in the Name of the Lord’ is known as the Benedictus and it is absent from the BCP from 1552 until recently. The Benedictus was included in the 1549 edition and removed in the 1552 edition. Here is the 1552 text:

Holye, holye, holye, Lorde God of hostes: heaven and yearthe are full of thy glory: glory be to thee, O lord, most high.

Even the venerable 1928 edition preserves this change. So why was it made? I dug through some old books looking for an answer and this what I found: It may have been removed due to a Medieval abuse or simply because it is not a part of the Angelic chant from the Bible – it is a mashup in other words. I found this in “The Annotated Book of Common Prayer,” edited by Rev. John Henry Blunt, Rivingtons, London, 1866, pages 183-184:

In the Primitive and Mediaeval Liturgies the Sanctus concluded with the words, “Hosannah in the highest, blessed is He that cometh in the Name of the Lord, Hosannah in the highest.” In translating it for the Office of our Prayer Book, the four later words were changed to “Glory to Thee, O Lord, in the highest;” and the present termination was substituted in 1552, thus displacing the Hosannah altogether.

No reason can be assigned for this deviation from ancient custom. But there was, perhaps, some popular superstition, now lost sight of, which made it seem desirable to drop the words in question. The Mirror of our Lady [A.D. 1530] comments upon the Sanctus as then used in the following words: “This song Sanctus is the song of Angels, and it is said to the Blessed Trinity, as is said before in the hymn Te Deum at Matins. The second part thereof, that is, Benedictus, is taken from the Gospel, where the people on Palm Sunday came against our Lord Jesus Christ, and said to Him the same words in praising and joying of His coming. And so they are sung here in the mass, in worship of our Lord’s coming in the Sacrament of the Altar. And therefore at the beginning of Benedictus ye turn to the altar and make the token of the Cross upon you in mind of our Lord’s Passion, which is specially represented in the Mass.” [Mirror, f. cixxxviii.] It is not unlikely that the last period of this comment gives an indication of the reason why the change was made. A more satisfactory explanation that may be given, however, is that the Benedictus is not part of the song of the angels, and is therefore inconsistent, strictly speaking, with the words of the Preface.

So these are two conjectures that seem plausible as to why it was removed. For all the problems with the 1979 edition, it does restore the Benedictus in both Rite I and II. The AMiA/Peter Toon “An Anglican Prayer Book” also restore the Benedictus, although in a more marginal fashion. This leads to the second omission:

[2] The BCP omits the holiness of the church in the Nicene Creed. Where the Creed says: “And I believe in one holy catholic and apostolic Church” the BCP drops the word “holy.” The 1559 says: “And I beleve one Catholike and Apostolike churche.” From 1549 on it is the same. Why did this happen? Well, it appears that Archbishop Cranmer and the other revisers believed the word holy to be an addition to the earliest forms of the Creed based on manuscripts available in their day and so removed it. From “The Nicene Creed,” by the Rev. A.E. Burn, Edwin S. Gorham, New York, 1909 pages 47-48:

Bishop Gibson suggests that Cranmer inserted ‘I believe’ before ‘one catholic and apostolic church’ to make a distinction between believing in the Holy Ghost and believing the Catholic Church, i.e. believing that there is such a Catholic Church. Rufinus and other Latin writers often draw this distinction between believing in Divine Persons and believing about their work in the Church or in the remission of sins, etc. Cranmer himself in his Annotations upon the King’s Book writes, ‘I believe in the Holy Ghost, and that there is a holy Catholic Church.’

That he should insert the word ‘holy’ when quoting from the Apostles’ Creed, makes it more noticeable that he omits the word in the Nicene Creed. There can be no question that this was due to the omission of the word in the texts of the Creed given in early editions of the Councils, which he consulted. We are now in a position to prove that the omission was characteristic of the old Latin text both of Spain and Rome, and also, apparently, of the text used in the Church of Constantinople. Why it should thus differ from the text of the Jerusalem Creed of S. Cyril, and the Creed of S. Epiphanius, has not yet been discovered. The Reformers followed the best text which they could find, but the omission is none the less to be regretted, since ‘holy’ was a note of the Church in the Baptismal Creed from the earliest times.

An article on the subject is found in this collection.