Tag Archives: Traditional

Anglican Mass in Modern English – Beta

I have received numerous comments privately and on the Anglo-Catholic Central forum, for which I am very thankful.  Please accept my gratitude, all who passed on your thoughts to me.

As a result, please see the second draft of the Anglican Mass in Modern English.  Again, I welcome your critique.

Anglican Mass in Modern English

After seeing the products of attempts to translate parts of the 1662 BCP and the U.S. 1928 BCP into modern English with varying degrees of success, I was about to give up, as have so many, the idea that liturgy could be written in modern English without sounding either pedestrian or trendy – or horrible.  (Imagine if you will, beginning every prayer with “We just want to praise you, Father God….”)  So I thought I might give it a try myself.

Now, I’m no Shakespeare or Eliot.  The last poetry I wrote resides in my wife’s dresser, written when I was courting her and was less critical.  Thank goodness it isn’t shown to anyone.  After all, being critical, not creative, is my strong suit.  But as I contemplated the attempts out there, a little voice whispered “heck, even I could do better than that!”  So here it is. 

Anglican Mass in Modern English

Here is the Eucharist from the U.S. 1928 BCP, translated into current modern English, following the principles of Liturgiam Authenticam, and using the most up to date ICEL texts, which will be in sync with the next Roman Missal to be issued in English, probably 2010 or so.  It is set up to work with either the 3 year Ordo Lectionum Missae and the Daily Lectionary or the older lectionaries in the various BCPs.  I think the former the better choice, of course.

 

Because Anglicanism is an international body these days, I have edited the base text in three ways,

  1. By incorporating some features of other national Anglican BCPs (Canada 1962, Scotland 1970, South Africa 1954, West Indies 1959),
  2. By eliminating some of the vague areas that have been patient of heresy, and
  3. By streamlining the whole to make it possible to have a short weekday service for working folk.

I have prepared this text for discussion purposes only, and it has not been authorized for public use by anyone, anywhere.  I haven’t even tried it out by myself. 

 

I would be glad of any comments.

Initial thoughts on the GAFCON documents

By the Rev’d Fr Samuel L. Edwards SSM

ACA/TAC

 

Preface

            On June 30th, the Global Anglican Future Conference (GAFCON) ended in Jerusalem with the release of a “Statement on the Global Anglican Future.”  Within this Statement is embedded “The Jerusalem Declaration,” described as constituting the “basis of fellowship” of the GAFCON movement.

            What follows are my initial thoughts on this pair of documents.  These may be useful, since I write as a priest who served for over two decades (1979-2002) as a member of the clergy of The Episcopal Church (TEC) before transitioning into the mainstream Anglican Continuum where I now serve in the Anglican Church in America – our national iteration of the Traditional Anglican Communion (TAC).  Because I identified myself with the traditional and conservative resistance to TEC’s decay almost from my entry into it as a college sophomore and particularly because I spent seven years (1993-2000) as the Executive Director of Forward in Faith North America (FIFNA), I have personal acquaintance with many people still in TEC and the Anglican Communion, in the mainstream Anglican Continuum, and in what for lack of a better term I have described as the “new traditionalist” or “neo-trad” Anglicans (some of whom lately have taken to describing themselves as “reasserters” and who made up the vast majority of GAFCON attendees).  As a result, I have become conversant with the assumptions and perspectives that form their various responses to the Anglican crisis.

 

Introduction to Analysis

            To begin with a positive, I found the initial paragraph in the section on “the Global Anglican Context” to present an acutely accurate assessment of its topic.  Probably unintentionally (and therefore the more powerfully) its evaluation Continue reading

How GAFCON Ended Anglicanism

The Global Anglican Future Conference (www.gafcon.org) has finished. The semi-conservative attendees have produced a statement, the Jerusalem Declaration, for which they commend themselves and assert that they have chosen not to split or leave the Anglican Communion, but to reform it.

Alas, what they have in mind is no reform-of-the-reform to reverse the damages of the last 450 years. What this declaration does is create something that has not existed in Anglicanism since 1558 – a magisterium. Unfortunately, instead of accepting the proper magisterium of the Western Church, this magisterium creates a confessional standard, an innovation. What are the bases of this confessional standard? They specified, inter alia,

3. We uphold the four Ecumenical Councils and the three historic Creeds as expressing the rule of faith of the one holy catholic and apostolic Church.

4. We uphold the Thirty-nine Articles as containing the true doctrine of the Church agreeing with God’s Word and as authoritative for Anglicans today.

6. We rejoice in our Anglican sacramental and liturgical heritage as an expression of the gospel, and we uphold the 1662 Book of Common Prayer as a true and authoritative standard of worship and prayer, to be translated and locally adapted for each culture.

Let’s look at these three sections one at a time. Section three, while it doesn’t explicitly repudiate councils after Chalcedon, by intentional omission does not acknowledge the authority of the rest of the ecumenical councils, either the seven acknowledged by all Anglo-Catholics, or the twenty-one acknowledged by the Western Church and accepted by many Anglo-Catholics. Such an implicit disavowal removes the GAFCON denomination from the mainstream of the Catholic Faith. Section four undoes the progress made since the inception of the Oxford Movement 175 years ago by requiring submission to the anti-Catholic articles of the reformation era, granting them explicit authority over even ecumenical councils. Or at least over seventeen of them. Section six enshrines the English prayerbook, with the intentional deviations from and denials of Catholic truth found in that book’s bowdlerized eucharist.

The GAFCON participants couldn’t have made any clearer their intention to reshape Anglicanism into just another protestant sect. What once was a place where Catholics could rejoice in their Catholic and Anglican heritage has made the final departure call. Can there be any doubt remaining about the proper path for real Anglicans?

What will we see as the results of GAFCON play out? I suspect there will be a sorting – the protestants into the GAFCON denomination (this “Fellowship of Confessing Anglicans” –FCA?), the trendy secularists fading into humanism, and the Catholics into some future hoped-for enclave under the Holy Father.

Blessed John Henry Newman, pray for us!