Towards a Protestant Bishopric

Why has the episcopacy not been able to retain a Protestant character in these United States? Other nations have retained a Protestant conception of episcopacy, Ireland, for example, or even England, many nations in Africa, the Diocese of Sydney, the Reformed Churches of Hungary and Poland, etc. Why is it that episcopacy cannot maintain a Protestant character in the US? The Protestant Episcopal Church in the United States was founded with the explicit goal of condemning prelacy in favor of the "primitive" episcopacy. Yet, the Tractarian coup d'etat did not leave a Protestant episcopacy in place for future Episcopalians. The Reformed Episcopal Church was founded with even more explicit rejection of tactile succession and the esse position, yet, today it seems to have adopted the same position in regards to the episcopacy as the mainstream Episcopal Church.

1. A Question of Terminology - The Historical Succession

Perhaps one of the problems is in our discussion of the succession of bishops. There are really two issues when discussing episcopacy. First, is the issue of bishops themselves. Do we have an office or order of ministers above elders or presbyters? The Churches of England and Ireland, Sweden, Poland, and Hungary, said yes at the Reformation and maintained the office of bishop. The second question is should these bishops share in a succession? The Church of England and Ireland and the Scandinavian Lutherans maintained an historical succession of bishops. The Churches in Poland and Hungary did not. It is important to note that the succession has not been regarded of as necessary in Anglican thought, consider Archbishop Laud, who did not believe the succession to be necessary. He regarded the superintendents of Continental Lutheran Churches as being bishops in a true sense. What matters in Anglican circles is the biblical concept of oversight, which guarantees order and orthodoxy in the Church of Christ.

The question of terminology is an important one too. As the Anglican Churches have maintained an historical succession of bishops, we have to answer what that means. It most certainly does not mean a tactile passing down of sacerdotal powers; there is no transferral of powers in the Ordinal. I prefer the term "historical succession" because it provides the rationale for its maintenance in the Anglican communion, that is as an historical link to the Reformation and early Church, not the transferral of sacerdotal power.

It is also equally important to remember that Anglicans do not deny the "apostolic succession", only the misunderstanding of it. The true "apostolic succession" as taught in the Scriptures and maintained by our Reformers is the passing down of true doctrine. In this sense, our bishops should possess the apostolic succession of true doctrine and the tactile, historical succession to remind them of the great and saintly bishops who have preceded them.

2. Dioceses?

The question of how the Church is organized geographically has always been a concern of the Church. It seems that the earliest Church was organized according to the city. For instance, Paul references the "church in Ephesus" "the church in Corinth", etc. It appears that each city had a bishop and council of presbyters who governed the body of Christians assembled in that city (remembering that Christianity was largely an urban affair). As Christianity became more popular and eventually with the conversion of Constantine, the Church adopted the imperial system of governance in dioceses. Eventually one presbyter was elected to represent the whole region and govern it. This is the monarchical episcopacy that we know today. Later on provinces were organized (or archdioceses) with archbishops, metropolitans, patriarchs, and eventually popes.

The Church of England inherited this system but did not export it to America. It is important to note that the Protestant Episcopal Church was not originally organized into dioceses, but, rather, state churches. It was not until the 1820's that state churches were referred to as dioceses (partially due to the influence of Bishop Hobart).

The Reformed Episcopal Church was not organized into dioceses either. Originally, it was considered one geographic district, considering the small response to its organization. The Synod of Chicago was formed and elected Cheyney as its bishop. Subsequently, the Synod of Philadelphia and New York was formed. These were akin to dioceses but not the same because the president did not have to be a bishop. It wasn't until very recently that Reformed Episcopal Synods became dioceses.

Does the diocesan system bring about Tractarianism? I don't necessarily think so but perhaps we could begin to think of new/old ways of organizing the Church.

3. Cathedrals

The early Protestant Episcopal Church did not have cathedrals (perhaps due to #2). The bishop was a full-time rector who presided at the diocesan convention, ordained postulants to holy orders, and performed confirmations at the appointed time. The Colonial Church had lived 177 years without bishops and wasn't about to supply them with palaces and prelacy to keep them around. The early PEC model of episcopacy was very much akin to Jerome's concept of "senior presybter" rather than monarchical bishop. The early PEC wanted to avoid the notion of a bishop as an administrator and return to the notion of a pastoral bishop. However, the Church grew and so did Anglo-Catholicism. These two forces wielded a monarchical episcopacy with an administrative focus.

Cathedrals are not necessarily bad things but they re-inforce the notion of a monarchical episcopacy. Perhaps reconsidering their role could be influential in maintaing a Protestant character to our Episcopacy in the States.

4. Bene esse

Often the different positions relating to the episcopacy are summarized using the Latin words, esse or bene esse. Starting with the second one, which has its origins in the English Reformers and the Elizabethan Divines, which states simply that Scripture does not mandate any particular form of church government or polity. The office of the bishop is an ancient office which has served the Church well for 2,000 years, yet, there is no Scriptural mandate for churches to have bishops. For this reason, the Reformers did not "un-church" Continental Protestants for some of these Churches abandoned the episcopacy (out of necessity mostly).

The second view, esse, is that which regards the episcopacy as being essential in the governance of the Church. It tends to regard other non-episcopal churches as sects since they abandoned the episcopacy. Essential to this view is the notion that God has ordained for the Church to order itself with bishops. This view originates with some of the Caroline Divines and later Non-jurors. It was very popular with the Tractarian Movement as well.

These are only suggestions dealing with a frustration with the loss of a characteristically Protestant episcopacy in America. Perhaps others have better suggestions or ideas...

Whatever Happened to the Litany?

One of the classic standards of Anglican worship is the Litany. The Litany used to be one of the most commonly heard bits of Anglican liturgy, considering that it was said every Sunday after Morning Prayer and before the Ante-Communion, as well as on Wednesday and Friday.

Here followeth the Litany, or General Supplication, to be sung or said after Morning Prayer, upon Sundays, Wednesdays, and Fridays, and at other times when it shall be commanded by the Ordinary.

The Litany is a wonderful prayer for Anglicans (and other Christians) to consider incorporating into our weekly prayer lives. We pray for protection from sin, from fornication, hypocrisy, pride, vainglory, schism, heresy, rebellion, the flesh and the devil. Likewise, we pray for protection from plague, pestilence, famine, fire, and flood. We pray for the Church, the Civil Magistrates, the Bishops and Clergy, for grace to understand God's Word. For those who travel or who are sick or with child. 

The American Church did not abandon this practice, either. Both the 1789 and 1892 Prayer Books read:

¶ To be used after Morning Service, on Sundays, Wednesdays, and Fridays. 

Unfortunately, it was the 1928 Prayer Book which deleted this rubric, making the Litany optional. And, as may be generally observed, optional things generally become forgotten things. 

I propose that Anglicans re-insert the Litany into their prayers on Wednesday, Friday, and Sunday, in honor of this traditional practice. It really doesn't take much extra time, perhaps 5-10 minutes added onto the Morning Office (it is generally not used at Evening Prayer). 

I have posted the 1662 Litany in its entirety below:




Here followeth the Litany, or General Supplication, to be sung or said after Morning Prayer, upon Sundays, Wednesdays, and Fridays, and at other times when it shall be commanded by the Ordinary.
GOD the Father, of heaven : have mercy upon us miserable sinners.
   O God the Father, of heaven : have mercy upon us miserable sinners.
   O God the Son, Redeemer of the world : have mercy upon us miserable sinners.
   O God the Son, Redeemer of the world : have mercy upon us miserable sinners.
   O God the Holy Ghost, proceeding from the Father and the Son: have mercy upon us miserable sinners.
   O God the Holy Ghost, proceeding from the Father and the Son : have mercy upon us miserable sinners.
   O holy, blessed, and glorious Trinity, three Persons and one God : have mercy upon us miserable sinners.
   O holy, blessed, and glorious Trinity, three Persons and one God : have mercy upon us miserable sinners.
   Remember not, Lord, our offences, nor the offences of our forefathers; neither take thou vengeance of our sins: Spare us, good Lord, spare thy people, whom thou hast redeemed with thy most precious blood, and be not angry with us for ever.
       Spare us, good Lord.
   From all evil and mischief; from sin; from the crafts and assaults of the devil; from thy wrath, and from everlasting damnation,
       Good Lord, deliver us.
   From all blindness of heart; from pride, vainglory, and hypocrisy; from envy, hatred, and malice, and all uncharitableness,
       Good Lord, deliver us.
   From fornication, and all other deadly sin; and from all the deceits of the world, the flesh, and the devil,
       Good Lord, deliver us.
   From lightning and tempest; from earthquake, fire, and flood; from plague, pestilence, and famine; from battle and murder, and from sudden death,
       Good Lord, deliver us.
   From all sedition, privy conspiracy, and rebellion; from all false doctrine, heresy, and schism; from hardness of heart, and contempt of thy Word and Commandment,
       Good Lord, deliver us.
   By the mystery of thy holy Incarnation; by thy holy Nativity and Circumcision; by thy Baptism, Fasting, and Temptation,
       Good Lord, deliver us.
   By thine Agony and Bloody Sweat; by thy Cross and Passion; by thy precious Death and Burial; by thy glorious Resurrection and Ascension, and by the Coming of the Holy Ghost,
       Good Lord, deliver us.
   In all time of our tribulation; in all time of our prosperity; in the hour of death, and in the day of judgment,
       Good Lord, deliver us.
   We sinners do beseech thee to hear us, O Lord God; and that it may please thee to rule and govern thy holy Church universal in the right way;
   We beseech thee to hear us, good Lord.
   That it may please thee to keep and strengthen in the true worshipping of thee, in righteousness and holiness of life, thy Servant ELIZABETH, our most gracious Queen and Governor;
   We beseech thee to hear us, good Lord.
   That it may please thee to rule her heart in thy faith, fear, and love, and that she may evermore have affiance in thee, and ever seek thy honour and glory;
   We beseech thee to hear us, good Lord.
   That it may please thee to be her defender and keeper, giving her the victory over all her enemies;
   We beseech thee to hear us, good Lord.
   That it may please thee to bless and preserve Philip, Duke of Edinburgh, Charles, Prince of Wales, and all the Royal Family;
   We beseech thee to hear us, good Lord.
   That it may please thee to illuminate all Bishops, Priests, and Deacons, with true knowledge and understanding of thy Word; and that both by their preaching and living they may set it forth, and show it accordingly;
   We beseech thee to hear us, good Lord.
   That it may please thee to endue the Lords of the Council, and all the Nobility, with grace, wisdom, and understanding;
   We beseech thee to hear us, good Lord.
   That it may please thee to bless and keep the Magistrates, giving them grace to execute justice, and to maintain truth;
   We beseech thee to hear us, good Lord.
   That it may please thee to bless and keep all thy people;
   We beseech thee to hear us, good Lord.
    That it may please thee to give to all nations unity, peace, and concord;
   We beseech thee to hear us, good Lord.
   That it may please thee to give us an heart to love and dread thee, and diligently to live after thy commandments;
   We beseech thee to hear us, good Lord.
    That it may please thee to give to all thy people increase of grace to hear meekly thy Word, and to receive it with pure affection, and to bring forth the fruits of the Spirit;
   We beseech thee to hear us, good Lord.
    That it may please thee to bring into the way of truth all such as have erred, and are deceived;
   We beseech thee to hear us, good Lord.
    That it may please thee to strengthen such as do stand; and to comfort and help the weak-hearted; and to raise up those who fall; and finally to beat down Satan under our feet;
   We beseech thee to hear us, good Lord.
    That it may please thee to succour, help, and comfort, all who are in danger, necessity, and tribulation;
   We beseech thee to hear us, good Lord.
    That it may please thee to preserve all who travel by land, by water, all women labouring of child, all sick persons, and young children; and to show thy pity upon all prisoners and captives;
   We beseech thee to hear us, good Lord.
    That it may please thee to defend, and provide for, the fatherless children, and widows, and all who are desolate and oppressed;
   We beseech thee to hear us, good Lord.
    That it may please thee to have mercy upon all men;
   We beseech thee to hear us, good Lord.
    That it may please thee to forgive our enemies, persecutors, and slanderers, and to turn their hearts;
   We beseech thee to hear us, good Lord.
    That it may please thee to give and preserve to our use the kindly fruits of the earth, so that in due time we may enjoy them;
   We beseech thee to hear us, good Lord.
    That it may please thee to give us true repentance; to forgive us all our sins, negligences, and ignorances; and to endue us with the grace of thy Holy Spirit to amend our lives according to thy holy Word;
   We beseech thee to hear us, good Lord.
   Son of God : we beseech thee to hear us.
   Son of God : we beseech thee to hear us. 
   O Lamb of God : that takest away the sins of the world;
       Grant us thy peace.
   O Lamb of God : that takest away the sins of the world;
       Have mercy upon us. 
   O Christ, hear us.
       O Christ, hear us. 
   Lord, have mercy upon us.
       Lord, have mercy upon us. 
   Christ, have mercy upon us.
       Christ, have mercy upon us.
   Lord, have mercy upon us.
       Lord, have mercy upon us.
Then shall the Priest, and the people with him, say the Lord's Prayer.
UR Father, which art in heaven, Hallowed be thy Name. Thy kingdom come. Thy will be done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation, But deliver us from evil. Amen.
   Priest. O Lord, deal not with us according to our sins.
   Answer. Neither reward us according to our iniquities.

Let us pray. GOD, merciful Father, that despisest not the sighing of a contrite heart, nor the desire of such as be sorrowful; Mercifully assist our prayers which we make before thee in all our troubles and adversities, whensoever they oppress us; and graciously hear us, that those evils which the craft and subtilty of the devil or man worketh against us be brought to nought; and by the providence of thy goodness they may be dispersed; that we thy servants, being hurt by no persecutions, may evermore give thanks unto thee in thy holy Church; through Jesus Christ our Lord.
   O Lord, arise, help us, and deliver us for thy Name's sake.GOD, we have heard with our ears, and our fathers have declared unto us, the noble works that thou didst in their days, and in the old time before them.
   O Lord, arise, help us, and deliver us for thine honour.
    Glory be to the Father, and to the Son, and to the Holy Ghost;
    As it was in the beginning, is now, and ever shall be, world without end. Amen.
    From our enemies defend us, O Christ.
   Graciously look upon our afflictions. 
    Pitifully behold the sorrows of our hearts.
   Mercifully forgive the sins of thy people. 
    Favourably with mercy hear our prayers.
   O Son of David, have mercy upon us. 
    Both now and ever vouchsafe to hear us, O Christ.
   Graciously hear us, O Christ; graciously hear us, O Lord Christ.
   Priest. O Lord, let thy mercy be showed upon us;
   Answer. As we do put our trust in thee.

Let us pray. E humbly beseech thee, O Father, mercifully to look upon our infirmities; and, for the glory of thy Name, turn from us all those evils that we most righteously have deserved; and grant, that in all our troubles we may put our whole trust and confidence in thy mercy, and evermore serve thee in holiness and pureness of living, to thy honour and glory; through our only Mediator and Advocate, Jesus Christ our Lord. Amen.
A Prayer of St. Chrysostom. LMIGHTY God, who hast given us grace at this time with one accord to make our common supplications unto thee; and dost promise, that when two or three are gathered together in thy Name thou wilt grant their requests; Fulfil now, O Lord, the desires and petitions of thy servants, as may be most expedient for them; granting us in this world knowledge of thy truth, and in the world to come life everlasting. Amen.
2 Cor. xiii. HE grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost, be with us all evermore. Amen.
Here endeth the Litany.

Anglican Myths 13: Eucharistic Adoration

In the previous installment of Anglican Myths, I wrote against the practice of invoking the saints in prayer, which, in short, is nothing else but idolatry, the worship of another creature other than God. In this installment, I will discuss another practice currently being promoted on other Anglican blogs as something authentically Anglican and not completely harmful to the soul. 

Honestly, I feel rather silly that this even needs to be discussed. It remains something wholly incredible to me that a thinking person could ever come to the conclusion that our Lord intended for the Eucharist to be worshipped and adored, even if coming from a "Catholic" perspective! It reeks of paganism and medieval accretion. As in other practices, this practice contradicts the teaching of Scripture and the teaching of our fomularies. It contradicts Scripture in two manners, first, it distorts our Lord's purpose for this Sacrament, and, secondly, it is literally idolatry, worshipping a piece of bread, instead of God Almighty, which is directly contradictory to Scripture. Secondly, it plainly contradicts our Church's teaching about the nature of Christ's presence in the Sacrament and our Church's clear condemnation of the worship of the elements of the Lord's Supper.

Firstly, our Lord instituted the Lord's Supper as a spiritual nourishment to Christians by receiving his body and blood in our souls by faith. Did he not say "Take and eat"? There is no implication anywhere in the Bible that Communion was meant to be used in any other manner other than in reception of the elements. The modern services of "Eucharistic Adoration" or "Holy Hour" are not even medieval practices, they originate in the Baroque era, the 18th and 19th centuries. The medieval Church did have other manners of idolatry by worshipping the Sacrament in other ways (such as Corpus Christi). "Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth" the Scriptures are clear, we are to worship God "in spirit and in truth" and not to be images or idols of Him (such as the Golden Calf) or other gods (Baal, Asherah, etc.), "Thou shalt not bow down thyself to them, nor serve them." The Scriptures are clear that we are not to worship things made by human hands, such as bread, "They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed" (Is. 44:9). "Little children, keep yourselves from idols" (1 Jn. 5:21). "Wherefore, my dearly beloved, flee from idolatry" (1 Cor. 10:14). "Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led" (1 Cor. 12:2). For, these idols cannot do anything to help us and, in fact, spit upon the face of Christ's work for us at Calvary. "Go and cry unto the gods which ye have chosen; let them deliver you in the time of your tribulation" (Judges 10:14).

The Formularies speak in various places against the practice of worshipping the Sacrament:

"The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them." (Art. 25) 

"The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped." (Art. 28)

Likewise, the worshipping of material things is a misuse of the temple of God, the Church, as the Homily on Idolatry states, "The Church or house of GOD, is a place appointed by the holy Scriptures, where the liuely word of GOD ought to bee read, taught, and heard, the Lords holy name called vpon by publike prayer, hearty thankes giuen to his Maiestie for his infinite and vnspeakable benefits bestowed vpon vs, his holy Sacraments duely and reuerently ministered, and that therefore all that be godly indeed, ought both with diligence at times appointed, to repayre together to the sayd Church, and there with all reuerence to vse and behaue themselues before the Lord" (Homily against the perill of Idolatrie, and superfluous decking of Churches). The use of the Church in this manner is a gross misrepresentation of what the house of God is intended for, that is, the preaching of the Word and administration of Christ's sacraments, not to be a house of idolatry. The use thereof is "contrary to the which most manifest doctrine of the Scriptures, and contrary to the vsage of the Primitive Church" as well. 

This practice is so far removed from Anglicanism that it is hard to fathom that any Christian would advocate its practice, much less a sincere Anglican. It is repugnant to the teaching of Scripture, the Fathers, and our Church's Formularies.