Session 3 Introduction to the Episcopal Church

Introduction to the Episcopal Church

Session 3 

The Episcopal Church:   Who are we?     

We are a particular Christian family among other Christian families.  Since our family identity has come from Roman Catholic, Protestant and “pre-Roman Catholic” church traditions some of our theologians have called us the via media, meaning the Middle Way.  In some ways our identity is “mongrel” in that we have incorporated aspects of so many eras of church traditions into our identity.

Since we do not view ourselves in a chauvinistic way as the best or as an exclusive Christian family, we often find that we are a church where compromise is experienced.  A Protestant marries a Roman Catholic and the couple might find The Episcopal Church to be a place where something of both traditions can be experienced.  People who eschew non-democratic Roman Catholic hierarchy find the Episcopal Church more graceful in combining connection with ancient tradition and liturgy with more modern values in assessing the meaning of person-hood and participation in church governance.  Persons who have experienced narrow fundamentalism in Protestant churches find The Episcopal Church a welcome relief because of our willingness to embrace modern science and rigorous thinking into our faith life. 

The above characteristics can be also a liability.  Since we are accepting of other people’s faith, we don’t tend to be active evangelists about our own faith community.  We assume that most highly educated people want to be their own agents of faith community choice without being button holed by someone who is pushing one’s own faith community.  We are welcoming of others who want to be with us but we perhaps rely upon the serendipity of situations for people to find us.  The Anglican Church and the Episcopal Church in our past have been very active colonial missionary churches and we do have active evangelism in our church history. It does remain that Episcopal parishes today tend to be the place where already convinced followers of Christ meet rather than places where people find out about Jesus Christ for the first time in their lives.

Exercise:

How did you come into the Episcopal Church?  Did you have a relationship with Christ before you came to the Episcopal Church?   How does the above description of the Episcopal fit your own description of your participation in The Episcopal Church?  If the above is true how can we promote “serendipity” of situations for other people who perhaps need to find us as their faith community of support?

 

Father Phil

Session 4 Introduction to the Episcopal Church

 Introduction to the Episcopal Church

Session 4 

The Episcopal Church:   Our chief heirloom     

We said that The Episcopal Church is a Christian family among other Christian families.  Along with a name, a family has features that provide unique identity.  The Roman Catholic Church has canon law, the papacy, and a theological architect like St. Thomas Aquinas as part of their heritage.  The Lutherans have Martin Luther’s prolific theological writings and the Presbyterians have the writings of John Calvin as chief heirlooms of their community identity.  What do Episcopalians have?  If we have a theological architect, it is Richard Hooker, but he does not have the exact corresponding stature in the Anglican tradition as do Aquinas, Luther and Calvin for their respective traditions.  So, what is our chief heirloom?  We would have to say it is The Book of Common Prayer.

In the mid-16^th century the Enlightenment was happening, feudal structures disappearing as well as the following: the rise of nation-state identities, spreading education/literacy, the printing press and the rediscovery of the “individual.”  Before this the individual was hidden in paternalistic structures and feudal figure heads decided for everyone in society.  In the church, clergy decided or mediated in the worship leadership in Latin prayers on behalf of lay people.  The Reformation was as much due to social changes in Europe and England as to any religious movement.  The social changes provide the conditions for the religious Reformation to take place.  The Enlightenment required that individuals become more active with their intellect in their faith and worship practices.  If a spectator laity watched the clergy perform the worship on their behalf in Latin, an uncommon language how could lay people fully participate in their faith except as dependent children?

Growing nationalism, King Henry VIII’s conflict with the Pope over an annulment and meddling in international affairs, a body of clergy influenced by the Reformation on the Continent, all gave rise to the conditions that brought into being the Book of Common Prayer.  When King Henry VIII, declared himself as one who would reform the Church in England as a non-papal catholic Church, he appointed Thomas Cranmer as the Archbishop of Canterbury.  Cranmer had been influenced by Reformers on the Continent.

A way to challenge papal authority on the Continent was to translate Scripture into the vernacular languages and not rely on St. Jerome’s Vulgate Latin version.  So what was the “common” language of the English people?  English, of course.  Cranmer penned the first Book of Common Prayer and brought the liturgy out of the exclusive grip of the clergy, the educated and the religious monastic and he made it accessible to the hearing of the average person in England.  Cranmer used various existing liturgies, reform liturgies in the Roman and Reformation traditions to create in his Tudor English what became a standard for English style. In the time of Henry VIII the Coverdale Bible in English had been placed in parish churches to be read by literate lay persons.

Cranmer collapsed the seven monastic prayer offices into Morning Prayer and Evening Prayer and this was an effort to end the division between two kinds of Christians, ordained/monastic and lay Christians.

The Book of Common Prayer, consistent with its origin of being in the common language of the people who pray, has undergone various revisions and has been translated into languages other than English.  The Episcopal Church has used five versions of The Book of Common Prayer; the pre-American Revolution church used the 1662 version before gaining their own American version in 1789.  There have been three subsequent revisions, 1892, 1928 and 1979 as well as trial and supplemental liturgies approved for use.

The Book of Common Prayer is indeed the chief heirloom of the Episcopal Church, even while we with all Christians acknowledge the Bible as the “official text book” of the church.

Exercise:

Compare your own experience of public worship.  Some other Protestant Churches have Orders of Service but give much more flexibility in choice to their clergy.  Other churches have much more “extemporaneous” prayers rather than shared “common” prayer in a textual form.  In our corporate prayer, we are all equal; no one “prays better” than another, since we are offering the prayers together.  Take a look sometime at the entire Book of Common Prayer. 

Father Phil

Session 5 Introduction to the Episcopal Church

Introduction to the Episcopal Church

Session 5 

Understanding the Book of Common Prayer (BCP)

With just a cursory glance at the index in the Book of Common Prayer (BCP) one can note a unifying theme, the theme of Time.  One can find a calendar of seasons and days and reference to time of day, e.g. morning noon, and evening.  The Psalmist wrote, “Our time is in God’s hand.”  The BCP is a prayer strategy for us to remember that our time is in God’s hand.  The BCP can and is used both for corporate prayer and private devotions.  It belongs to everyone and even when we pray the prayers in private we are expressing our corporate agreement.  Some people object to the reading of “written prayers” as not being spontaneously heartfelt and therefore “vain repetition.”  It is not up to anyone to judge anyone about how our hearts are engaged with the prayers that we share together.  A prayer such as the “Our Father” could be judged as vain repetition by the same criterion.  Use of the BCP is not intended to discourage extemporaneous and privately composed prayer.  The BCP provides an order for people to join together to pray.

First, the BCP is a companion to the Bible.  In fact one could say that the BCP is the words of the Bible rearranged into an organized prayer format.  Since the BCP includes a lectionary (appointed lessons from the Bible), the use of the BCP requires a commitment to reading the Bible.

The BCP is a prayer strategy to invoke the presence of God on the times of our lives.  A way to understand the prayer strategy of the BCP is to see how the prayers therein conform to the different ways in which human beings experience time.  There is the experience of cyclical time with light and darkness being the most evident sign of a natural clock.  The daily offices of the BCP, such as Morning and Evening Prayer conform to this notion of cyclical time.  Changes in weather and length of daylight mark the seasons of our calendar of months.  The BCP includes a calendar of seasons, special feast days, holy days and fast days.  Each day is the same for having a morning and a night, but every child knows that some days like birthdays and Christmas are tinged with such social and cultural meaning as to create an entirely different experience and mood of time.  I would call this the experience of "special time."  There is still a further experience of time that I would call crisis time, or “rite of passage time” or “eventful time” using the Greek notion of time referred to as kairos.  The BCP has the prayer forms for what we call the sacraments which conform to this other human experience or mood of time.

In the next sessions we are going to look at these human experiences of time and how the BCP provides a mode of prayer to conform to these human experiences of time.  

My contention will be this:  These prayers not designed to force us into conformity church rules; they are gifts to help us be honest in becoming fully human in very practical and anthropologically sound ways.

Exercise:

Look at the index in the BCP. ( Book of Common Prayer online)  Notice all of the references to time.  Reflect upon your own experience of time.  Why does time seem to go slow when one is young and fast when one is old?  Why the phrase “time flies when you’re having fun?”  What is it that causes the experience of time to seem fast or slow, or boring, or timeless, or déjà vu or sublime?

Father Phil

Session 6 Introduction to the Episcopal Church

Introduction to the Episcopal Church

Session 6 

Understanding the Book of Common Prayer (BCP)

Part 2

The Book of Common Prayer is a strategy of prayer to invoke God upon the times of our life.  Prayer is not so much to “convince” God to be involved in our lives as much as it is a practice to attune ourselves to live in the state being aware of how God is always already involved in our lives.  The BCP provides a strategy for praying at regular intervals as a habit.  One of the results of the Reformation was to bring an end between two “kinds” of Christians, the ordained and monastic “heroic” Christians who were called to a higher calling of poverty, chastity and obedience, and “regular” Christians, the laity who were called to keep the Ten Commandments.  Reformation Christianity was a call for everyone to be “equally Christian” in their practice.  So in the Church of England, poverty, chastity and obedience became the call of fewer people as the call to pray in one’s own language was made the requirement of all baptized persons.  To do this the strategy of prayer had to be made accessible to all baptized persons.  The monastic communities had a daily habit of prayer, spiritual reading and work.  Following the Psalmist’s promise, “Seven times a day, I will praise thee…O Lord,” the monastic community had the habit of seven prayer hours during the day.  Of course, non-monastic lay people could not drop everything seven times a day to pray.  Archbishop Cranmer, who wrote the first  Book of Common Pryaer, collapsed the pre-noon prayer hours into one Morning Prayer and the post-noon prayer hours into one Evening Prayer in the Book of Common Prayer.  This was a call to all baptized persons to elevate their lives of prayer as there was to be an end to these two classes of Christians.  All Christians were called to the vocation of prayer as the regular and ordinary habit of life.   The prayers were no longer locked in the monastery in a Latin breviary for the “professional people of prayer who used Latin.”  The Book of Common Prayer was in fact a kind of democratization of Christian citizenry by requiring all Christians to be involved in the official prayers of the Church.  Since prayer was in the common language of the people it could be done with understanding by all English speakers.  Morning and Evening Prayer in the parish church at the center of the village was to be the new norm for prayer even as monastic institutions were closing down.

As we see now in America our life style leaves us long distances from the parish church and secular life does not cater to a “stop everything and pray” habit.  One of the ways that we can incorporate Morning Prayer and Evening Prayer into our habit of life is through the online Morning and Evening Prayer sites.  These sites include the appointed lessons from the Bible for Morning and Evening Prayer.  If one does this one is praying through the Psalms on a regular basis as well as reading a majority of the Bible in a two year cycle.  Two such sites are: http://www.missionstclare.com/english/  and http://dailyoffice.org/ .  For your convenience, the St. John the Divine Facebook page links these two site each morning along with the popular Daily Meditation from Forward Day by Day. http://www.facebook.com/pages/St-John-the-Divine-Episcopal-Church-Morgan-Hill-CA/147286963103    Obviously where there is community of people who can join for prayer, it is preferable to join others in prayer for Morning and Evening Prayer but these online sites provide “virtual” prayer together.  Online Prayer is really another manifestation of the “commonization”  that began with the Book of Common Prayer.  

The philosophy of the Book of Common Prayer is that prayer should be common or accessible for people to pray.  The church will always be looking for ways to make prayer common or accessible to people to encourage prayer as the regular strategy of life.

Exercise:

Look in the Prayer Book at the Daily Prayers.  You can find them at this site online: http://justus.anglican.org/resources/bcp/bcp.htm Morning Prayer, Evening Prayer, Noonday Prayer. Compline.  Daily Devotions for Individuals and Families.  Order of Worship for Evening.  You will notice that there is Rite One which is the older English style, and Rite Two which is the less ornate modern English style.  Try the Daily Devotions Prayers with your children or at dinner time.  Go to one of the online sites and acquire the daily habit of Morning and Evening Prayer.  No excuse: It is very accessible, which is the true meaning of common.  No fumbling through the Bible looking for readings.

Father Phil

Session 7 Introduction to the Episcopal Church

Introduction to the Episcopal Church

Session 7 

Understanding the Book of Common Prayer (BCP)

Part 3

The Book of Common Prayer is a strategy of prayer to invoke God upon the times of our life.  It provides for the experience of what can be called “special time.”   Special time is how a community celebrates its identity through the remembrance of an initiating event.  Unique events don’t recur; they happen and they make an impact and the memory coupled with the imagination is exerted to retain something of the impact and power of the event.  Too theoretical?  What about celebration of birthdays, anniversaries or commemoration of telling events?  Why do we do it?  We can’t make a birth happen again a year later, or we don’t get remarried on our anniversaries but how is it that the memorial traces of an event are retained within a community of celebrants?  Why does it happen?  Why do we want to do it?  Special time happens within the life of a community.  Special time happened in the originating events and persons of the community that we call the church and in those events and persons we are given our community identity and story.  We are imprinted with the story and we become co-celebrants of the events of the story.

The BCP  is a prayer record, a perpetuation of prayer, a book to teach prayer based the values of our community that arose in the originating persons and events of our Christian identity.  We mark special time broadly with seasons that frame the broad curriculum of our annual cycle to inculcate the values of our faith community.  The seasons give us teaching topics that receive their value from the events in the life of Jesus Christ and the community. Events on the calendar derived from the life of Jesus, the Holy Spirit and events in the lives of the saints of the church.   The Book of Common Prayer provides a format for us to anchor our identity upon the originating events of our community.

The BCP deals with special time by providing prayer texts and ceremonial prescriptions/suggestions for Church Seasons, Major Feast Days of our Lord, Holy Days, Fast Days, Holy Days, Days of remembering heroes who became remembered because of exemplary living.

In our lives time gets differentiated in how it is valued or remembered.  I do not commemorate brushing my teeth at 10:30 p.m. on July 12, 1980, but on September 11, my memory can be jolted by the fact of the event that is forever associated with that day in our country.  Special time is about differentiated time marked by liturgy and by the power of remembrance.  Even though we may believe that God is omnipresent, somehow that presence becomes more memorial in the unique occasions when God’s presence became a happening that changed life in a way that gave birth to new community meaning.  The BCP through the liturgies of Special Time express our hope to access the power of these originating people and events.

Exercise:

Think about why as a child your birthday or Christmas was different.  Why was there such anticipation for the day and a sort of pinch myself with excitement over these special days?  How is it that your family and community were able to create such powerful awe-struck events for you?  Now think about the originating events of the church.  How is it that the liturgy of the church is both a result of those events but also a means of propelling the memory of the event into the future?  One can be cynical about all manner of sentimentality but one must acknowledge the rather profound power of the memory and its durability as we use the BCP as a sort of musical score to experience something of the mind of the composer of the great events of our faith.

Father Phil

Session 8 Introduction to the Episcopal Church

Introduction to the Episcopal Church

Session 8 

Understanding the Book of Common Prayer (BCP)

Part 4: The Sacraments

The Book of Common Prayer is a strategy of prayer to invoke God upon the times of our life.  Another human experience of time might be what is called eventful time or life crisis time or “rite of passage” time.  I believe that the BCP provides a prayer format to deal with this nuance or mood in our experience of time.  Arnold van Gennep developed a theory of a rite of passage.  For so many years developmental psychology limited a majority of its effort to child psychological development until scholars began to acknowledge that psychological development occurs over one’s lifetime.  A rite of passage involves the way in which a culture facilitates or initiates members into distinct status change as a person gets older.  The BCP in its presentation of how time is experienced presents a corresponding liturgical format for rite of passage time, eventful time or crisis time.  In short, the presentation of the liturgy in the BCP of the seven sacraments represents the church’s efforts to invoke God’s presence in our lives as we age.  The sacraments are an honest confession that we age together within a community.  I believe most people and some clergy treat the sacraments as compartmentalized religious acts that one does to “obey” the church.  My contention is that the sacraments are the honest attempt of the church to be “inter-generationally” supportive of one another as we age in community and as we invoke God’s presence within the life experiences that come to us at various ages.

I have tried and probably failed to teach the anthropological soundness of the sacraments.  Meanwhile outside of the church, first word, first step, first day at school, driver’s license, graduation from high school, graduation from college, first major job in a career, marriage, birth of a child, empty nest, male pattern baldness, gray hair, menopause, retirement, assisted living, skilled nursing; these rites seem to be the telling rites of passage and the church has failed, I have failed, to show how the sacraments are so interwoven with our lives as to be unavoidable.  And if we live sacramentally, we live our lives as if God and the community of faith care about our lives and we prayerfully alone and together invoke the presence of God as we live into authentic tasks and crises that define the human adventure.

What I will endeavor to show in the next sessions is how the sacraments provide a structure of support and initiation in living with authenticity into the crises that confront us in life.  Sacraments are not magical ceremonies that end after the ceremonies; the ceremony is but the gateway into the duration of the life crisis that is expressed in the sacramental liturgy.  The sacraments have undergone changes in the history of how the church has prayed together because the effort to care for the people who come to pray has influenced our church to have the sacraments be a pastoral support for those who are aging together in different ways in the church.

Exercise:

Think about your secular rites of passage.  Think about your experience of the sacraments in the church.  Baptism.  Eucharist.  Confirmation.  Reconciliation. Prayer for the Sick.  Holy Matrimony.  Ordination.  How have you availed yourself of the sacraments?  Have the sacraments been a support for your life of faith within the church and outside of the church?  Are we embarrassed to make a confession or ask for a prayer when we are sick?  Ordination, does that mean the clergy do all of the “real” ministry of the church?

Father Phil

Session 9 Introduction to the Episcopal Church

Introduction to the Episcopal Church

Session 9 

Understanding the Book of Common Prayer (BCP)

Part 5: The Sacraments: Baptism, Confirmation and Ordination

The Book of Common Prayer is a strategy of prayer to invoke God upon the times of our life.   Sacraments are the prayers that pertain to the crises in our life that confront us as we grow up within a community.  Sacraments, like baptism, confirmation and ordination may be a one-time rite but the rite does not exhaust the meaning of what is being celebrated in the rites.

Our common conceptions of these sacraments may include the following.  Baptism is done with water; the Baptists a lot of water and Catholics and Episcopalians a little water.  Baptism is for our salvation to save us from going to hell.  Baptism is like a birth ritual that all families do because that is what our parents and grandparents want us to do to our babies. 

Many people come to the church to ask to have their babies baptized without having any intention at all of ever bringing their children to church.   It is sort of like, “just in case there is something to all of that hocus pocus, I want to have my children covered.”  What people don’t realize is that if they do get their children baptized and respond to all of the baptismal vows and then do not follow up with honoring the vows, they have in fact begun their children’s life by lying to God and to themselves or they may just be ignorant about what is involved in the meaning of baptism.  People need to know that Jesus said the kingdom of God belongs to children and he said that about children who were not necessarily baptized.  So there should be no pressure to get children baptized if one does not commit to baptismal living.

What is the crisis that we live into in our baptism?  The crisis involves setting the values to define and express the meaning and worth of our lives.  How do I come to know who I am and my value?  This is the major crisis of our entire life at every age and baptism is a particular way of determining and setting value in our lives.  For adults who are baptized (and remember that even though infant baptism may be a more common practice, the words of the baptismal rite assume adult maturity) they have come to discover that the value of their lives has received significant definition because of the life, death and resurrection of Jesus Christ as it has been received and practiced within Christian tradition.  To be baptized is to come to understand that one is loved by God, one is forgiven by God, one is perfectible (always able to be better through educative repentance) and that one is gifted by God for purposeful worth and value to other people in the community. 

Living in an imperfect world with imperfect people means that we can take on unenlightened self-value and value of others.  In baptism we commit to a willingness always to be on the path toward more excellent values in knowing who we are and what we are to do with our lives as it pertains to loving God, loving our neighbors and loving ourselves.  Each person is constituted by the way in which he or she has taken on the words of their lives.  Our lives get scripted by our learning environments even as we exercise some freedom of choice for the discovery of new values through the ways in which we take conscious steps in learning.

For parents and adults in a community of baptized infants and children, we become the ones who express the prevenient grace of God to the young ones whom we have promised to mentor with the example of our lives.  As adults we are to give the word framework for our children to value their lives in the very best possible way.  We want to constitute the word lives of our children with the following values: they are loved by God, they are forgiven even as they are encouraged to understand their perfectibility, they are gifted for their own self care and for their value to their community.  In a community that practices infant and child baptism, the adults need to embrace their ministry to “be God’s prevenient grace” to our children.  Prevenient grace simply means that grace and love is expressed towards us before we ever fully understand the significance of that grace and love.  With the word environment that we give to our children we are in effect setting the context for how they come to understand their value.  And this is real and active grace.

In the next sessions, we are going to look at baptism, confirmation and ordination.  Confirmation historically became a maturation rite when infant baptism became the prevalent practice.  Baptism involves the proclamation of the gifts of the baptized.  Gifts pertained to our value to our community and so ultimately baptismal grace is articulated in what we do in our lives because of our gifts.  This will be the tie in that we will make with confirmation and ordination.

Exercise:

Ponder the meanings of baptism in your experience and in the experience of the culture in which you have lived.  How have you understood baptism?  Reflect upon different baptismal practices.  Jewish proselyte baptism.  The baptism of John the Baptist.  Why did Jesus get baptized by John the Baptist, if his baptism was a baptism for the remission of sins?  Is there infant baptism in the New Testament writings?  Who were the Anabaptists?  Why do some churches require that you get re-baptized as an adult?  What is the relationship between salvation and baptism?  Why do some churches say that baptism is not related to salvation, only a public witness after one has been “saved or asked Jesus into one’s heart?”

Don’t be afraid of doubt or questions.

Father Phil