The New Year 2006

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Schedule for week of January 1st

The Parish Messenger

August 1999

"Something tells me we're not in Kansas anymore, Toto."

With these familiar words, Dorothy realizes that she has stepped into new and unknown territory. Many people share Dorothy's experience as they view the current shores of the Anglican world. While there are similarities between constituent parts of the Communion, many times we are left wondering what defines us as Anglicans and with whom we share this identity. This is the first in a series of articles explaining that mystery which we refer to as the Anglican Communion.

The Anglican Communion is best pictured as a large umbrella. Underneath this umbrella are many different expressions of Anglicanism, all characterized by differences in region and culture. But, believe it or not, there are identifying marks that indicate classical Anglicanism no matter where it is found.

The first of these is the use of the Book of Common Prayer. Without getting into the arguments of which Book of Common Prayer is the Book, suffice it to say, that there is a shared heritage of prayerbooks that trace their lineage to the first book of 1549 and its subsequent revisions and adaptations. The Prayerbook is more than just a worship convenience. Having no infallible magisterium, we rely on the Prayerbook to define and express our theology. There is an old, but true saying, "if you want to know what we believe, look at how we pray." The Book of Common Prayer unites Anglicans across ethnicity, across any type of orientation, across any type of churchmanship and puts us all under that umbrella which we call Anglicanism.

The second feature of classical Anglicanism is the three-fold hierarchy of Scripture, Reason and Tradition. Note that first and foremost is Scripture. Holy Writ informs and shapes every moment of our lives as Anglicans. It is quoted and referenced in nearly every prayer in the Prayerbook. It is read at every Office of the Church. It is declared by every person in Holy Orders to contain "all thing necessary for Salvation." It is the light to our path, our compass when we lose the way and the harbor of safety that welcomes us home.

Holy Scripture deserves primacy of place because it is the inspired Word of God. It is viewed, read and understood through the lenses of Reason and Tradition, but it holds final authority. Presently, some of our brothers and sisters in the Communion would like to play down the authority of Scripture because it disagrees with what they would like to believe. While we hold these persons in charity and in prayer, nothing can steer us from the classical Anglican position of the primacy of the Word of God, even when that word calls us to task and the Prophetic Word calls us to account for our shortcomings.

The third mark of classical Anglicanism is Apostolic Succession which will be treated in coming articles.

There are those who have had to separate themselves from mainline Anglicanism because of recent assaults on the primacy of Scripture and the introduction of innovations which fly in the face of Tradition and often of Reason. The most recent Lambeth Conferenc reached out to these separated brethren and called to the majority to hear them, as their voices carried a prophetic call to repentance and conversion. Several bishops of this country made uncharitable remarks about these bishops and the bishops who support them. But, like the prophets of old who preached the word in season and out, these voices continue to be heard and may prove to be the voice of reason amidst the din of competing voices in this and other countries.

We are pleased to have with us at Evensong this month a bishop of one of these "continuing churches" (so named because they "continue" in the Anglican tradition even though they have broken with authorities whom they see as heterodox). Lambeth has urged expanded conversation with these Anglican brethren and we are pleased to be one of the few places in this diocese that is rallying to this call and opening lines of communication.

Vacation

The rector and his "beloved family" will be on vacation from August 16-30. Arrangements are being made for clergy coverage. Check weekly bulletins for possible changes in the daily schedule.

National Advertising Opportunity

The Christian Challenge is an excellent magazine which covers news of the Anglican Communion, especially the activities of the more orthodox constituency. It covers the continuing movement as well as the "establishment" church with a pretty fair degree of objectivity.

The Christian Challenge offers a Church Directory listed by area of the country. Inclusion in this directory is free with a bundle subscription to the magazine. If we had ten parishioners/families who were interested in paying a $20 yearly subscription fee, we could be included in the directory. This would give additional exposure to our mission of carrying on traditional Anglicanism and orthodox catholic faith.

If you would consider becoming a subscriber, please let the Rector know of your interest.
August 15 1999
The Solemnity of St. Mary the Virgin
(Commonly called the Assumption)

Assumptio

From the earliest days of Christianity a mid-August feast has been held in honor of our Lady. The earliest commemoration honored her "falling asleep" or "Dormition."

Alongside this memory of our Lady's dormition stood a belief that her body did not decay but was soon after her death united with her soul by the miraculous intervention of Divine Providence and taken up into heaven. In the Latin Church the focus changed from Mary's Dormition to her being taken up, and the name of the feast became "Assumptio."

While there is no Anglican doctrine of the Assumption, the opening lines of the collect for the August 15th feast of St. Mary certainly are open to that interpretation:

+ O God, who hast taken to thyself the Blessed Virgin Mary...grant that we may share with her the glory of thine eternal kingdom... +