Ah, but in Ukland, sickroom Communions are often led by licensed lay peeps (e.g. Readers), so reservation of the Sacrament is now quite common, even in so-called evangelical churches.
I have to admit that find this all very surprising. I was always led to believe that West Texas (where I both grew up and currently live) was amongst the very lowest dioceses in the entire Episcopal Church, with perhaps only Virginia being lower. For instance, it wasn't until well into the 21st century that a bishop here would consent to wear either a chasuble or a mitre, even when specifically asked, and their default is still to preside in rochet and chimere (usually with a stole, which is an odd low-church American custom). To my knowledge, only one church in the diocese uses incense with any regularity. But I can only think of one church here that doesn't have an aumbry with a lamp.
When I travel, every Episcopal church has at least an aumbry, with many having a central tabernacle. That's not surprising, though, as I tend to be in big urban areas and to seek out the local Anglo-Catholic church.
Using licensed lay folks for Communion of the Sick sort of forces the issue with reservation. I think my UK Evangelical friends that are about my age talk in slightly embarrassed tones about 'communion by extension' although one of them has embraced it quite enthusiastically. I am basically central-to-low, so I am about in the same camp, though I prefer a much more formal church service to what seems to float their boat these days.
I have to admit that find this all very surprising. I was always led to believe that West Texas (where I both grew up and currently live) was amongst the very lowest dioceses in the entire Episcopal Church, with perhaps only Virginia being lower. For instance, it wasn't until well into the 21st century that a bishop here would consent to wear either a chasuble or a mitre, even when specifically asked, and their default is still to preside in rochet and chimere (usually with a stole, which is an odd low-church American custom). To my knowledge, only one church in the diocese uses incense with any regularity. But I can only think of one church here that doesn't have an aumbry with a lamp.
When I travel, every Episcopal church has at least an aumbry, with many having a central tabernacle. That's not surprising, though, as I tend to be in big urban areas and to seek out the local Anglo-Catholic church.
I was told that some years ago the otherwise snakebelly Low bishop of W-TX said, though not this precisely, "if you are going to reserve, for goodness sake don't keep It in the office safe, but use a proper aumbry." After that they mushroomed throughout the diocese.
New/alternative forms of worship, very much with an outreach/evangelistic focus to people who wouldn't normally attend church. https://www.churchofengland.org/pioneering
I would be inclined to ask what is wrong with an aumbry of modest size and seemly to house the reserved sacrament.
I would tend to say that if you must reserve the sacrament, please do so in a modest aumbry either on the north side of the sanctuary or in a side chapel. Anglicanism was wary of reservation for quite a long while, and the whole issue was a contributory factor in the defeat of the 1928 revision of the BCP. Even nowadays there are many Anglicans who feel that reservation for Communicating the sick and housebound is OK (if we have to, I guess) but anything else is "not on." If I don't read the parish website correctly and end up in a church that does Benediction after Evensong I will slip out before the Benners - not that I am likely to go on a Ian Paisley style rant, but simply because I hold to the Thirty-nine Articles more than the decrees of the Council of Trent.
I am trying not to show my teeth too much on this one, but the teaching of the 39As in its historical context is that of Bucer and Calvin, so the presence, though real, is not localized in the elements. You have to logic chop fairly hard to avoid the conclusion that, when it comes to the sacraments, the 39As are basically Reformed in their teaching, but it is the Reformed of the 1540s and 1550s not the arid theology 18/19th century Reformed - though there are glorious exceptions there, such as Schaff and Nevin.
Right, but if you insist on reading them in their 16th century Reformed context then we have to go full blown iconoclast, declare loudly that the Pope is antichrist, etc. Anyone who allows crosses or stained glass windows in churches is tempting everyone to idolatry. I don’t think it makes sense to insist on a reformed reading of the articles anymore.
Truth be told I don’t really consider the 39 articles. They don’t jive well with my sensibilities, and in the circles I move in there’s a fair amount of open disdain for them.
I can't think of an Anglican church that I've been to here (save for tiny ones in remote country areas) that does not have a throne for the bishop - regardless of churchmanship. Usually a large wooden one with a tall back on the southern side of the sanctuary, and always a purple cushion.
FWIW, here they all seem to be on the north side.
You might remember that in the Northern hemisphere, evil lives to the north, and presumably the reverse applies in the Southern.
I can reassure you that in our reasonably-farsouthern diocese* the bishop is only a little bit evil naughty. However The Anglican Church of South America (I always preferred the title "the Southern Cone" which had me picturing bishops in mitres with bongs - though I suspect that was mere eschatological fantasy) has parishes south of our Rakiura / Stewart Island - the Cathedral in Stanley (Falkland Islands) is much lower down the candle world map than our pads, though as far as I can see the bishop hangs out 8,000 miles away in London.
While many of our southern churches have a seat for the bishop's bum er ... posterior liturgical theology is largely ignored in these parts, and its symbolism is likely to have been long forgotten
Right, but if you insist on reading them in their 16th century Reformed context then we have to go full blown iconoclast, declare loudly that the Pope is antichrist, etc. Anyone who allows crosses or stained glass windows in churches is tempting everyone to idolatry. I don’t think it makes sense to insist on a reformed reading of the articles anymore.
I was a little bit careful to say 'sacramental theology.' In other areas they are a lot closer to Lutheran sensibilities, for example, in Article 20 where it looks like the Articles embrace the normative principle of public worship rather than RPW, and Art. 17 on Predestination which is decidedly un-Calvinistic, though it is not Arminian either.
Okay but nonetheless the framers of those articles did embrace some very stark principles, especially taking the homilies into account. If reservation/benediction is enough to send you out the door, so should the mere presence of a cross on the altar.
I can reassure you that in our reasonably-farsouthern diocese* the bishop is only a little bit evil naughty.
While many of our southern churches have a seat for the bishop's bum er ... posterior liturgical theology is largely ignored in these parts, and its symbolism is likely to have been long forgotten [/quote]
But where is the throne situated? If against the southern wall of the sanctuary, the episcopal back is to the south and thus to evil, reverse of course n the northern hemisphere. Just a little speculation but who knows - in 25 years or less this may become the accepted basis, said to have existed from the earliest days of the church.
Okay but nonetheless the framers of those articles did embrace some very stark principles, especially taking the homilies into account. If reservation/benediction is enough to send you out the door, so should the mere presence of a cross on the altar.
Sorry, your logic is a bit duff there I am afraid. Certain things that would have given the Reformers hives have become almost universally accepted, such as altar crosses, and a couple of candles on the altar. I am fine with reservation, when necessary, but I tend to think it should be done unobtrusively - i.e. aumbry in a side chapel rather than a tabernacle the size of R2D2 on the high altar. Reservation is not currently necessary where I am, though circumstances do alter, and if we did have a lot of sick calls or shut-ins then it would be necessary to make a change there. Benediction just drives me nuts theologically, but then I don't believe in transubstantiation.
I was told that some years ago the otherwise snakebelly Low bishop of W-TX said, though not this precisely, "if you are going to reserve, for goodness sake don't keep It in the office safe, but use a proper aumbry." After that they mushroomed throughout the diocese.
Then it became fashionable to make a pedestal for the cross, so as to throw it well up above the line of the candlesticks. Certain wily Ritualists having gotten so far as this, conceived the brilliant idea of having the pedestal made in the style of a Tabernacle. Of course it was not a Tabernacle, for the front panel was not movable, and lynx-eyed Bishops finding no hinges and no keyhole, were satisfied. The congregation soon grew accustomed to the tabernacle-shaped cross pedestal, and then the wily rectors who had introduced it easily substituted for the immovable panel a genuine door, and the Tabernacle was ready for use.
-- from "The World Moves," an article in Catholic Champion, June 1893, p. 163. The article goes on to describe the altar (and its tabernacle) in my parish church!
Percy Dearmer advocated a white linen gothic chasuble as a similar wheeze to introduce something the Kensitites might kick off about otherwise. My mother's home parish had one, and at long range (or if you are near sighted) you could be deceived into thinking that the priest might just be wearing a long full surplice.
Using licensed lay folks for Communion of the Sick sort of forces the issue with reservation. I think my UK Evangelical friends that are about my age talk in slightly embarrassed tones about 'communion by extension' although one of them has embraced it quite enthusiastically. I am basically central-to-low, so I am about in the same camp, though I prefer a much more formal church service to what seems to float their boat these days.
Indeed.
I don't know what's happened to 'Prayer Book Evangelism' or other more formal forms of evangelical Anglican worship here in the UK. There are pockets of it around but by and large whole swathes of evangelical Anglicanism has capitulated to worship song medleys, PowerPoint and 'action-songs' for the kiddies.
Back in my more full on charismatic evangelical 'new church' days ('non-denom' to US posters), I used to enjoy visiting my mother-in-law's parish church. You'd get a thoughtful and well constructed sermon, a robed, but not frilly, choir for anthems and Psalms and some decent hymns.
It’s about tied in my area, but then I live in a city with two cathedrals, so more likely to find a range of practices. Of course, the Roman Catholic cathedral doesn’t practice benediction, but smaller churches in the area do.
Using licensed lay folks for Communion of the Sick sort of forces the issue with reservation. I think my UK Evangelical friends that are about my age talk in slightly embarrassed tones about 'communion by extension' although one of them has embraced it quite enthusiastically. I am basically central-to-low, so I am about in the same camp, though I prefer a much more formal church service to what seems to float their boat these days.
Indeed.
I don't know what's happened to 'Prayer Book Evangelism' or other more formal forms of evangelical Anglican worship here in the UK. There are pockets of it around but by and large whole swathes of evangelical Anglicanism has capitulated to worship song medleys, PowerPoint and 'action-songs' for the kiddies.
Back in my more full on charismatic evangelical 'new church' days ('non-denom' to US posters), I used to enjoy visiting my mother-in-law's parish church. You'd get a thoughtful and well constructed sermon, a robed, but not frilly, choir for anthems and Psalms and some decent hymns.
What's happened to that? Where has it gone?
If I lived in a cathedral city I'd ...
The usual name seems to be Communion by Extension, as few of them reserve for any length of time, so the issue of what to call reservation has not really come up. Evangelical Anglicans do not have a problem with the word 'sacrament' as that is what is used in our 16th century formularies.
In my quieter moments I also wonder what has become of the old Prayer Book Evangelicalism. When I head back home to "Yorks & Humbs" they seem to be pretty thin on the ground nowadays, which is surprising given the line of Simeon Trustees churches that march across Yorkshire from the West Riding to Scarborough. My usual refuge back home is a Prayer Book Catholic place which is still BCP, but the new P-in-C is starting to sneak in Comic Washup.
'When in Rome' GG you are unlikely to encounter Benediction often in an RC church.
'Back in the day' - to use another modern phrase,before the advent of evening Mass,Benediction would have been held at least twice a week in every RC church at both Sunday and midweek 'devotions'. Since then it has dropped out of everyday use and become only occasional. That being said, in our parish there is Exposition of the Blessed Sacrament every day before Mass ( as a good way of keeping people from talking,as well of course concentrating one's mind on prayer) There is,however no Benediction as such.
I often wonder whether some of my frustration with the Benediction comes from the 'modern Anglo-Catholic' days when anyone still doing Benners was considered hopelessly passé, rather than the more Protestant theological position I hold these days. I have gone through Spikey phases several times, but I cannot settle there. I seem to have a bit of a problem meshing with Anglo-Catholicism which can be neatly encapsulated in the phrase, "love the worship; can't swallow chunks of the theology."
I often wonder whether some of my frustration with the Benediction comes from the 'modern Anglo-Catholic' days when anyone still doing Benners was considered hopelessly passé, rather than the more Protestant theological position I hold these days. I have gone through Spikey phases several times, but I cannot settle there. I seem to have a bit of a problem meshing with Anglo-Catholicism which can be neatly encapsulated in the phrase, "love the worship; can't swallow chunks of the theology."
Anglo-Catholicism is certainly not for everyone. I’m somewhat hopelessly catholic in my theology, but that’s why it’s good there’s a diverse range of worship practices in the Anglican church!
Our neighbouring char-evo church got soundly ticked off a while back by the Bishop's Chaplain.
Apparently, they had been using 'Communion by Extension' far too often for the Bishop's liking - presumably on a Sunday, though I can't see why they'd need to, as they have a Vicar and a Curate (it's a big parish). AFAIK, they have a Communion service every Sunday - either morning or evening - and once during the week, but I guess there may be occasions when the clergy are unavailable...
We were suitably amused at Our A-C Place, where Reservation, Home Communions, Communion by Extension (in the absence of a priest on a Sunday), and Benediction, are part of the normal way of Doing Things.
Our Provincial Episcopal Visitor (known locally, and rather naughtily, as our 'Special Needs' Bishop ) has no problem, as you might suppose.
Around here we seem to be blessed with the odd very Anglo-Catholic, usually Continuing, church; a great deal of alb-and-stole Low; and the odd Anglican Coffee House. In short the area is a bit short on anything truly MOTR. There are times when the variety of worship styles still doesn't throw up anything comfortable. I am not too badly off here, but certain urban areas can be deadly.
Theologically, I would probably line up best with the old, pre-Tractarians High Churchmanship. In my historical reading I fund myself being a lot more sympathetic to some of the lesser lights in the Oxford Movement - Williams, Tom Keble, Sir George Provost, the two Denisons - than I am to Froude and Newman.
On the RC practices of Benediction and Exposition, when I say 'When in Rome', I mean occasional visits across the Tiber such as attending a Catholic retreat house or attending a Benediction and Exposition at a university chaplaincy.
I know it's not the norm in our local RC parish.
On the Anglo-Catholic thing, truth be told, my exposure to Spikeyness there has tended to be on the foothills and not way up above the snowline where you need an oxygen mask.
I do find a lot of ACs are very self-conscious and 'try too hard', but then again, I'd say the same about many evangelical Anglicans. They can be self-consciously evangelical in a way that evangelical Baptists and other evangelical Free Church types aren't.
Such are the effects of a 'Via Media'.
I did attend a stratospgerically High Mass complete with a procession around the building afterwards with a huge plaster Madonna. 'Taking Mother for a walk' I believe they called it. This took place at an ecumenical conference and whilst some of the RCs loved it the more evangelical Anglicans were appalled whereas the Orthodox were quite amused by the whole thing. They recognised it as an attempt at brinkmanship. 'Look you RCs and Orthodox, we are just as Catholic as you and now we're going to prove it. You think you're 'High'? Watch how far we take this baby up ... Chocks away!'
I’m certainly self-consciously high church, as is the place I worship at. We joke sometimes about out-catholicking the Roman Catholics. I don’t necessarily think there’s anything wrong with that; it’s important to be mindful and aware of what you’re practicing. And also being aware of our ridiculousness! (Not all of us are good at that last part)
Sure, but it can get a bit arch at times. You can find people who are comfortable in their own skins in any tradition as well as those who exude self-consciousness about it all.
Some of the latter are aware of that. Others aren't. Same thing with converts of one form or another. Same in political parties. Same in other organisations.
I was baptized CofE grew up sort of on the fringe of the church, but slowly edging in. My road map of Anglicanism is the "CofE - Sunny-Side of Central Edition" which effects my reaction to the various other groups within Anglicanism. I can definitely find converts - especially converts that have been ordained grating because they often fasten on to the things those of us who have been around for a while find the most irritating features of the tradition. On the other hand, I am sure I can come across as having the attitude of "Don't worry, you'll soon get used to how we do things here - properly."
Taking a Sunday off can be a kick, as I often get an extensive critique of the substitute when I get back. I don't know whether to be amused or alarmed by the fact they are so used to my style of doing things - which is basically the old Alcuin Club 'Directory of Ceremonial.' I try to be as unobtrusive as I can be at the altar and in the reading desk, so I assume those who approach those tasks with rather more - erm - individuality are the ones who get the stick from the congregation.
'When in Rome' GG you are unlikely to encounter Benediction often in an RC church.
'Back in the day' - to use another modern phrase,before the advent of evening Mass,Benediction would have been held at least twice a week in every RC church at both Sunday and midweek 'devotions'. Since then it has dropped out of everyday use and become only occasional. That being said, in our parish there is Exposition of the Blessed Sacrament every day before Mass ( as a good way of keeping people from talking,as well of course concentrating one's mind on prayer) There is,however no Benediction as such.
I've seen a very brief and perfunctory benediction occur - sometimes without any prayers, just with making the sign of the cross with the monstrance - to mark the end of Exposition of the Blessed Sacrament in RC parishes either right before mass or after a period of Exposition that follows mass.
My limited experience of The Episcopal Church in the US is that the future of the church seems to be very progressive, experimental, and multicultural in its style of worship rather than Anglo-Catholic, Old-High-Church, Old-Low-Church, or Modern Evangelical. But I don't have deep knowledge of the church so I may be totally wrong.
My limited experience of The Episcopal Church in the US is that the future of the church seems to be very progressive, experimental, and multicultural in its style of worship rather than Anglo-Catholic, Old-High-Church, Old-Low-Church, or Modern Evangelical. But I don't have deep knowledge of the church so I may be totally wrong.
Broadly speaking, you’re probably right. Great swaths of the church are certainly more progressive and multicultural. That being said, there is strong evidence that Anglo-Catholicism is on the rise, especially for people in their late 20s such as myself. That being said, given that the unity of the church appears to be decreasing in importance for many, it may end up being the case that the Anglo-Catholics leave, although who knows.
That being said, there is strong evidence that Anglo-Catholicism is on the rise, especially for people in their late 20s such as myself.
I wonder about that, and wonder if Anglo-Catholicism is on the rise, whether this is a regional rather than a nationwide thing. I really see little evidence of such a rise around here, where parishes in this state that identify as Anglo-Catholic can pretty much be counted on one hand with fingers left over.
Admittedly though, while I have a fair degree of familiarity with the Episcopal Church in these parts, I am nevertheless on the outside looking in.
FWiW the kiwi experience is a little different. The overall flavour is sort of CMS (so kinda low 19th C) with candles. In the last thirty years (since the tangentially related watershed Springbok Tour) this has morphed into "Screaming Meamy Hillsong in Civvies" in one direction and "Green Party with Silk Scarves and Self-congratulatory Love-ins" in the other. Jesus, I should mention, gets not a lot of mention if any in the latter, liturgically or expositionally. Strangely he doesn't get that much in the former either, having been supplanted by a God called "OhFatherGodWeJustReallyReallyJustWanna."
Liturgical form is ad hoc. Where the NZ Prayer Book / He Karakia Mihinare o Aotearoa is used the third order is often preferred. I'll do an analysis one day but I suggest it makes the least mention of embarrassments like Jesus or the Triune God. Liturgical garments are worn if it's cold. Fortunately it often is.
The small Anglo-Catholic cell, represented by about four parishes across the province, and a group of unseen dissidents, does however show some hints of growth.
Nashotah House, the primary seminary for Anglo-Catholics, has seen an increase in applicants. I spoke to two priests my age (late 20s) last month at a wedding; they’re married to each other and revitalizing a cathedral that was on the verge of closing in Wisconsin. I wish I remembered their names as I snooped online and found a nice little news story on them and their work.
There was also a conference for Anglo-Catholics last year at a major Anglo-Catholic church in Boston last year, the name of which I’m also blanking on. But my priest went to that, said it was well attended, and said that there were some statistics showing an uptick in people choosing the Anglo-Catholic way. Of course, an uptick when the Church as a whole is dying doesn’t mean much, but still.
I’m not saying us AC are roaring back to life and going to save the Whole Church. Just that traditional forms of worship are appealing to a younger demographic.
FWiW the kiwi experience is a little different. The overall flavour is sort of CMS (so kinda low 19th C) with candles. In the last thirty years (since the tangentially related watershed Springbok Tour) this has morphed into "Screaming Meamy Hillsong in Civvies" in one direction and "Green Party with Silk Scarves and Self-congratulatory Love-ins" in the other. Jesus, I should mention, gets not a lot of mention if any in the latter, liturgically or expositionally. Strangely he doesn't get that much in the former either, having been supplanted by a God called "OhFatherGodWeJustReallyReallyJustWanna."
The small Anglo-Catholic cell, represented by about four parishes across the province, and a group of unseen dissidents, does however show some hints of growth.
Oh dear! CMS Churchmanship with candles I could cope with - even like and enjoy and find spiritually beneficial. I can also cope, etc., with mild Anglo-Catholicism, but the rest has me screaming HELP!
That being said, there is strong evidence that Anglo-Catholicism is on the rise, especially for people in their late 20s such as myself.
I wonder about that, and wonder if Anglo-Catholicism is on the rise, whether this is a regional rather than a nationwide thing. I really see little evidence of such a rise around here, where parishes in this state that identify as Anglo-Catholic can pretty much be counted on one hand with fingers left over.
Admittedly though, while I have a fair degree of familiarity with the Episcopal Church in these parts, I am nevertheless on the outside looking in.
Just as everyone believes they are 'central', really, so it seems everyone has their own definition of what Anglo-catholic means. Looking at TEC from a C of E perspective, it might seem that the whole of it is more or less Anglo-catholic compared to what see here. The minority of parishes that use 16th century language combined with pre-Vatican 2 ceremonial might have a more restrictive use of the term. Even more if that goes with opposition to women priests.
There are Anglo-catholics in England who are conservative on the Dead Horse issues but use modern (albeit Roman) liturgy. There are many more parishes, priests and people who have a basically Catholic liturgical and spiritual discipline combined with theological openness ('liberal' is another of those controversial terms that means different things to different people). What used to be called 'Central Churchmanship' or 'Prayer Book Catholicism' is not far off that. I suppose those who used to call themselves 'central' have had to decide whether they really commit to that Prayer Book style discipline (I don't mean attachment to the particular words of 1662, but to the spirit of it), or whether liturgy and structure are relatively unimportant to them. If there is no longer any consensus on that (which held the C of E together for centuries) then maybe not just central churchmanship, but Anglicanism itself, is dying out.
The Anglo-Catholic have done what I pretty much would have expected them to do looking at it 30 years ago. The Anglo-Papalists have dug in and still follow Mama Roma at a respectful and at varying distances. The liberal Catholics have provided the backbone to the AffCath movement as one might expect, and taken quite a few of the formerly Prayer Book Catholic folks with them. Most of the sunny-side-of-central places I knew as a kid are now AffCath, or trying to be which is hardly surprising given the trajectory outline above.
The Central-Low places seem to be hanging on to some semblance of Anglicanism, if they have not been co-opted into the Evangelical movement, but everything is much looser now thanks to societal trends, Common Worship, and the fact everyone seems to be less sure what Anglicanism is.
A lot of the Evangelical Anglicans seem to have gone Evangelical and ditched most of their Anglican identity as cultural baggage that gets in the way of preaching the Gospel. In the past the Evos were the most reliably BCP as written folks, and that is still the case where they still have an early celebration or Evening Prayer, but not much otherwise.
That being said, there is strong evidence that Anglo-Catholicism is on the rise, especially for people in their late 20s such as myself.
I wonder about that, and wonder if Anglo-Catholicism is on the rise, whether this is a regional rather than a nationwide thing. I really see little evidence of such a rise around here, where parishes in this state that identify as Anglo-Catholic can pretty much be counted on one hand with fingers left over.
Admittedly though, while I have a fair degree of familiarity with the Episcopal Church in these parts, I am nevertheless on the outside looking in.
Just as everyone believes they are 'central', really, so it seems everyone has their own definition of what Anglo-catholic means.
Very good point, and one I did think about when I referred to parishes that “identify” as A-C.
I guess it can all be relative, as can be what is “traditional” when @ECraigR says “traditional forms of worship are appealing to a younger demographic.” I know many Episcopalians who might be considered fairly A-C by English standards, but who would not consider many aspects of what might be normally associated with high-up-the-candle Anglo-Catholicism to be “ traditional” from an Anglican perspective.
I think most AC would argue they are continuing the Catholic tradition as found in England and elsewhere, including what they deem essential to Anglicanism. And not all of them would equate that with Tridentine/ baroque RCism.
There was always a fault line in the Anglo-Catholic movement in England between those who thought of themselves as Anglican Catholics and those who saw themselves as Catholic Anglicans.
Home Church was definitely in the latter camp; used the English Hymnal and the BCP, tarting up the latter with the plainsong introits and graduals, and the ceremonial aspect was often quite "Dearmerish." However, the sacrament was reserved and there were stated times when the clergy would be available to hear confessions, but the main service remained 10:30am Mattins until the 1960s when a rather swift change over was made to Parish Communion. The offices were read in church daily, and the Eucharist was celebrated at least three times midweek. Theologically they would have had well-thumbed copies of Bicknell or Moss.
Across the river there was a pocket of full on Anglo-Catholic parishes in the northern part of the city, and they had the Big Six and three or seven sanctuary lamps, and used the English Missal for High Mass at 11:00am. I think a couple of them still had chanted Mattins at 10:00am for the more conventional worshippers, but the pattern was definitely more Catholic as in Rome. Otherwise the regime was similar to home, but with baroque flourishes and a daily Mass, rather than 'mass-most-days.' Theologically, the atmosphere was more Darwell Stone, or Carleton.
Anglo-Catholicism was always more of a party than the Evangelicals though. This is mainly because when attacked by the Prots or the Liberals whatever internal wrangling went on, ("Don't take any notice of Fr. So-and-so, dear; he is just a Prot in a chasuble!" etc.) they would unite against the outside threat much more effectively than the Evangelicals ever did.
These days it would probably be more accurate not to refer to RCs at all in the context of Anglo catholic practices. We are generally more MOR than anything. We have two small candles, only ever use smells at requiems where it is compulsory, no benediction, no beads etc, minimal ceremony, no chant either in Latin or GBH'd into English, no organ. We are pretty typical.
A lot of what I run into in Anglo-Catholic parishes when I am back home the north of England would have been considered more MOTR-high back in the day. Apart from the Angelus at the end of an 11:00am Mass, or a Hail Mary slipped into the Prayer for the Church it is much less assertively Carf'lick than it used to be, and tends to be at the high end of Benedict XVI's reform of the reform. I think the main distinction these days is that Anglo-Catholics tend to be a little higher than the RCs up the street mainly in the areas of avoiding polyester vestments, 'Singing Nun Music,' and may well still take Mum for a walk. London is a bit of an exception there, as always.
It could be. Like everything else in Anglicanism, there’s a wide swath of practices.
What are the specific Anglo-Catholic practices that you are seeing an increase in?
Prayers TO the Blessed Virgin Mary and the Saints, rather than just mention of them/thanksgiving for them and the communion of saints and honoring saints' feast days? (Granted, prayers to the BVM and saints aren't part of the normal eucharistic liturgy except in the Litany of the Saints, but such prayers should be preached about, encouraged, and made in devotions and church activities outside the eucharistic service.)
Prayers for the dead that go beyond asking "that your will for them may be fulfilled" and are more along the lines of asking that specific deceased persons be admitted into Heaven?
Having specific "intentions" for each Eucharist such as offering it for a deceased member of the community?
The priest elevating the host and chalice to at least the priest's eye level after each set of the words of institution and genuflecting afterwards during the Eucharistic Prayer?
Reserving the Sacrament in a prominent place in the worship space and genuflecting or at least bowing to that place of reservation as one walks by it (frankly, a lot of Roman Catholics don't do the latter)?
Adding the Orate Fratres and the Ecce Agnus Dei to every Eucharist? (I know you can do this with the Anglican Service Book.)
Doing the Kyrie and Agnus Dei at every Eucharist and the Gloria on every Solemnity and every Sunday outside Lent, even in Rite II?
Doing anointing not only at Baptism and at a Healing Service/Pastoral Visits but also at confirmation and ordination?
Note that I am not associating Anglo-Catholicism with smells, bells, Solemn High Masses with three sacred ministers, old-fashioned vestments (although chasubles with alb and stole are a given), and premodern music (although ancient hymn texts proper to certain feasts are nice). I'm certainly not associating Anglo-Catholicism specifically with Rite I. I'm certainly not associating it with conservative beliefs about Dead Horses (not that I think that you think I would).
For me, it's more about preserving traditional pre-Reformation Western catholic liturgical texts and rites (translated into the modern vernacular, with modern and/or inculturated prayers added to it but not replacing it) and, most importantly, preaching and showing forth in one's worship traditional catholic beliefs (enriched by, but not watered down or negated by, modern scholarship) about liturgy, the eucharist, the church, ordained ministry, the Blessed Virgin Mary, the saints, etc.
Granted, I'm not really Anglo-Catholic (I'm just an RC from a post Vatican II background who attends an Episcopal parish). Other people might define Anglo-Catholicism differently. I'm curious to know what specific Anglo-Catholic practices and teachings are increasing in your observations as an insider (I'm not really one).
Comments
When I travel, every Episcopal church has at least an aumbry, with many having a central tabernacle. That's not surprising, though, as I tend to be in big urban areas and to seek out the local Anglo-Catholic church.
I was told that some years ago the otherwise snakebelly Low bishop of W-TX said, though not this precisely, "if you are going to reserve, for goodness sake don't keep It in the office safe, but use a proper aumbry." After that they mushroomed throughout the diocese.
Thank you muchly.
But the 39 articles only say it wasn’t commanded.
I can reassure you that in our reasonably-farsouthern diocese* the bishop is only a little bit evil naughty. However The Anglican Church of South America (I always preferred the title "the Southern Cone" which had me picturing bishops in mitres with bongs - though I suspect that was mere eschatological fantasy) has parishes south of our Rakiura / Stewart Island - the Cathedral in Stanley (Falkland Islands) is much lower down the candle world map than our pads, though as far as I can see the bishop hangs out 8,000 miles away in London.
While many of our southern churches have a seat for the bishop's bum er ... posterior liturgical theology is largely ignored in these parts, and its symbolism is likely to have been long forgotten
I was a little bit careful to say 'sacramental theology.' In other areas they are a lot closer to Lutheran sensibilities, for example, in Article 20 where it looks like the Articles embrace the normative principle of public worship rather than RPW, and Art. 17 on Predestination which is decidedly un-Calvinistic, though it is not Arminian either.
I can reassure you that in our reasonably-farsouthern diocese* the bishop is only a little bit evil naughty.
While many of our southern churches have a seat for the bishop's bum er ... posterior liturgical theology is largely ignored in these parts, and its symbolism is likely to have been long forgotten
But where is the throne situated? If against the southern wall of the sanctuary, the episcopal back is to the south and thus to evil, reverse of course n the northern hemisphere. Just a little speculation but who knows - in 25 years or less this may become the accepted basis, said to have existed from the earliest days of the church.
Sorry, your logic is a bit duff there I am afraid. Certain things that would have given the Reformers hives have become almost universally accepted, such as altar crosses, and a couple of candles on the altar. I am fine with reservation, when necessary, but I tend to think it should be done unobtrusively - i.e. aumbry in a side chapel rather than a tabernacle the size of R2D2 on the high altar. Reservation is not currently necessary where I am, though circumstances do alter, and if we did have a lot of sick calls or shut-ins then it would be necessary to make a change there. Benediction just drives me nuts theologically, but then I don't believe in transubstantiation.
One of my favorite texts about this:
Then it became fashionable to make a pedestal for the cross, so as to throw it well up above the line of the candlesticks. Certain wily Ritualists having gotten so far as this, conceived the brilliant idea of having the pedestal made in the style of a Tabernacle. Of course it was not a Tabernacle, for the front panel was not movable, and lynx-eyed Bishops finding no hinges and no keyhole, were satisfied. The congregation soon grew accustomed to the tabernacle-shaped cross pedestal, and then the wily rectors who had introduced it easily substituted for the immovable panel a genuine door, and the Tabernacle was ready for use.
-- from "The World Moves," an article in Catholic Champion, June 1893, p. 163. The article goes on to describe the altar (and its tabernacle) in my parish church!
I was interested to read about evangelical parishes reserving the Sacrament - what do they call it, reserving the Ordinance?
It's not a practice I've encountered among evangelical Anglicans here in the UK but then this diocese is almost so low it falls out of the bottom.
I am fairly eclectic but tend to think 'lex orandi, lex credendi' if that's the right phrase. If you are going to do it do it big time or not at all.
Although ...
Indeed.
I don't know what's happened to 'Prayer Book Evangelism' or other more formal forms of evangelical Anglican worship here in the UK. There are pockets of it around but by and large whole swathes of evangelical Anglicanism has capitulated to worship song medleys, PowerPoint and 'action-songs' for the kiddies.
Back in my more full on charismatic evangelical 'new church' days ('non-denom' to US posters), I used to enjoy visiting my mother-in-law's parish church. You'd get a thoughtful and well constructed sermon, a robed, but not frilly, choir for anthems and Psalms and some decent hymns.
What's happened to that? Where has it gone?
If I lived in a cathedral city I'd ...
In our neck of the woods you are far more likely to see benediction in an Anglican church than in a RC one.
The usual name seems to be Communion by Extension, as few of them reserve for any length of time, so the issue of what to call reservation has not really come up. Evangelical Anglicans do not have a problem with the word 'sacrament' as that is what is used in our 16th century formularies.
In my quieter moments I also wonder what has become of the old Prayer Book Evangelicalism. When I head back home to "Yorks & Humbs" they seem to be pretty thin on the ground nowadays, which is surprising given the line of Simeon Trustees churches that march across Yorkshire from the West Riding to Scarborough. My usual refuge back home is a Prayer Book Catholic place which is still BCP, but the new P-in-C is starting to sneak in Comic Washup.
'Back in the day' - to use another modern phrase,before the advent of evening Mass,Benediction would have been held at least twice a week in every RC church at both Sunday and midweek 'devotions'. Since then it has dropped out of everyday use and become only occasional. That being said, in our parish there is Exposition of the Blessed Sacrament every day before Mass ( as a good way of keeping people from talking,as well of course concentrating one's mind on prayer) There is,however no Benediction as such.
Anglo-Catholicism is certainly not for everyone. I’m somewhat hopelessly catholic in my theology, but that’s why it’s good there’s a diverse range of worship practices in the Anglican church!
Apparently, they had been using 'Communion by Extension' far too often for the Bishop's liking - presumably on a Sunday, though I can't see why they'd need to, as they have a Vicar and a Curate (it's a big parish). AFAIK, they have a Communion service every Sunday - either morning or evening - and once during the week, but I guess there may be occasions when the clergy are unavailable...
We were suitably amused at Our A-C Place, where Reservation, Home Communions, Communion by Extension (in the absence of a priest on a Sunday), and Benediction, are part of the normal way of Doing Things.
Our Provincial Episcopal Visitor (known locally, and rather naughtily, as our 'Special Needs' Bishop
Theologically, I would probably line up best with the old, pre-Tractarians High Churchmanship. In my historical reading I fund myself being a lot more sympathetic to some of the lesser lights in the Oxford Movement - Williams, Tom Keble, Sir George Provost, the two Denisons - than I am to Froude and Newman.
On the RC practices of Benediction and Exposition, when I say 'When in Rome', I mean occasional visits across the Tiber such as attending a Catholic retreat house or attending a Benediction and Exposition at a university chaplaincy.
I know it's not the norm in our local RC parish.
On the Anglo-Catholic thing, truth be told, my exposure to Spikeyness there has tended to be on the foothills and not way up above the snowline where you need an oxygen mask.
I do find a lot of ACs are very self-conscious and 'try too hard', but then again, I'd say the same about many evangelical Anglicans. They can be self-consciously evangelical in a way that evangelical Baptists and other evangelical Free Church types aren't.
Such are the effects of a 'Via Media'.
I did attend a stratospgerically High Mass complete with a procession around the building afterwards with a huge plaster Madonna. 'Taking Mother for a walk' I believe they called it. This took place at an ecumenical conference and whilst some of the RCs loved it the more evangelical Anglicans were appalled whereas the Orthodox were quite amused by the whole thing. They recognised it as an attempt at brinkmanship. 'Look you RCs and Orthodox, we are just as Catholic as you and now we're going to prove it. You think you're 'High'? Watch how far we take this baby up ... Chocks away!'
Some of the latter are aware of that. Others aren't. Same thing with converts of one form or another. Same in political parties. Same in other organisations.
Taking a Sunday off can be a kick, as I often get an extensive critique of the substitute when I get back. I don't know whether to be amused or alarmed by the fact they are so used to my style of doing things - which is basically the old Alcuin Club 'Directory of Ceremonial.' I try to be as unobtrusive as I can be at the altar and in the reading desk, so I assume those who approach those tasks with rather more - erm - individuality are the ones who get the stick from the congregation.
I've seen a very brief and perfunctory benediction occur - sometimes without any prayers, just with making the sign of the cross with the monstrance - to mark the end of Exposition of the Blessed Sacrament in RC parishes either right before mass or after a period of Exposition that follows mass.
Broadly speaking, you’re probably right. Great swaths of the church are certainly more progressive and multicultural. That being said, there is strong evidence that Anglo-Catholicism is on the rise, especially for people in their late 20s such as myself. That being said, given that the unity of the church appears to be decreasing in importance for many, it may end up being the case that the Anglo-Catholics leave, although who knows.
Admittedly though, while I have a fair degree of familiarity with the Episcopal Church in these parts, I am nevertheless on the outside looking in.
Liturgical form is ad hoc. Where the NZ Prayer Book / He Karakia Mihinare o Aotearoa is used the third order is often preferred. I'll do an analysis one day but I suggest it makes the least mention of embarrassments like Jesus or the Triune God. Liturgical garments are worn if it's cold. Fortunately it often is.
The small Anglo-Catholic cell, represented by about four parishes across the province, and a group of unseen dissidents, does however show some hints of growth.
There was also a conference for Anglo-Catholics last year at a major Anglo-Catholic church in Boston last year, the name of which I’m also blanking on. But my priest went to that, said it was well attended, and said that there were some statistics showing an uptick in people choosing the Anglo-Catholic way. Of course, an uptick when the Church as a whole is dying doesn’t mean much, but still.
I’m not saying us AC are roaring back to life and going to save the Whole Church. Just that traditional forms of worship are appealing to a younger demographic.
Oh dear! CMS Churchmanship with candles I could cope with - even like and enjoy and find spiritually beneficial. I can also cope, etc., with mild Anglo-Catholicism, but the rest has me screaming HELP!
Just as everyone believes they are 'central', really, so it seems everyone has their own definition of what Anglo-catholic means. Looking at TEC from a C of E perspective, it might seem that the whole of it is more or less Anglo-catholic compared to what see here. The minority of parishes that use 16th century language combined with pre-Vatican 2 ceremonial might have a more restrictive use of the term. Even more if that goes with opposition to women priests.
There are Anglo-catholics in England who are conservative on the Dead Horse issues but use modern (albeit Roman) liturgy. There are many more parishes, priests and people who have a basically Catholic liturgical and spiritual discipline combined with theological openness ('liberal' is another of those controversial terms that means different things to different people). What used to be called 'Central Churchmanship' or 'Prayer Book Catholicism' is not far off that. I suppose those who used to call themselves 'central' have had to decide whether they really commit to that Prayer Book style discipline (I don't mean attachment to the particular words of 1662, but to the spirit of it), or whether liturgy and structure are relatively unimportant to them. If there is no longer any consensus on that (which held the C of E together for centuries) then maybe not just central churchmanship, but Anglicanism itself, is dying out.
The Central-Low places seem to be hanging on to some semblance of Anglicanism, if they have not been co-opted into the Evangelical movement, but everything is much looser now thanks to societal trends, Common Worship, and the fact everyone seems to be less sure what Anglicanism is.
A lot of the Evangelical Anglicans seem to have gone Evangelical and ditched most of their Anglican identity as cultural baggage that gets in the way of preaching the Gospel. In the past the Evos were the most reliably BCP as written folks, and that is still the case where they still have an early celebration or Evening Prayer, but not much otherwise.
I guess it can all be relative, as can be what is “traditional” when @ECraigR says “traditional forms of worship are appealing to a younger demographic.” I know many Episcopalians who might be considered fairly A-C by English standards, but who would not consider many aspects of what might be normally associated with high-up-the-candle Anglo-Catholicism to be “ traditional” from an Anglican perspective.
I believe most AC harken to Roman Catholic tradition, rather than Anglican tradition.
Home Church was definitely in the latter camp; used the English Hymnal and the BCP, tarting up the latter with the plainsong introits and graduals, and the ceremonial aspect was often quite "Dearmerish." However, the sacrament was reserved and there were stated times when the clergy would be available to hear confessions, but the main service remained 10:30am Mattins until the 1960s when a rather swift change over was made to Parish Communion. The offices were read in church daily, and the Eucharist was celebrated at least three times midweek. Theologically they would have had well-thumbed copies of Bicknell or Moss.
Across the river there was a pocket of full on Anglo-Catholic parishes in the northern part of the city, and they had the Big Six and three or seven sanctuary lamps, and used the English Missal for High Mass at 11:00am. I think a couple of them still had chanted Mattins at 10:00am for the more conventional worshippers, but the pattern was definitely more Catholic as in Rome. Otherwise the regime was similar to home, but with baroque flourishes and a daily Mass, rather than 'mass-most-days.' Theologically, the atmosphere was more Darwell Stone, or Carleton.
Anglo-Catholicism was always more of a party than the Evangelicals though. This is mainly because when attacked by the Prots or the Liberals whatever internal wrangling went on, ("Don't take any notice of Fr. So-and-so, dear; he is just a Prot in a chasuble!" etc.) they would unite against the outside threat much more effectively than the Evangelicals ever did.
What are the specific Anglo-Catholic practices that you are seeing an increase in?
Prayers TO the Blessed Virgin Mary and the Saints, rather than just mention of them/thanksgiving for them and the communion of saints and honoring saints' feast days? (Granted, prayers to the BVM and saints aren't part of the normal eucharistic liturgy except in the Litany of the Saints, but such prayers should be preached about, encouraged, and made in devotions and church activities outside the eucharistic service.)
Prayers for the dead that go beyond asking "that your will for them may be fulfilled" and are more along the lines of asking that specific deceased persons be admitted into Heaven?
Having specific "intentions" for each Eucharist such as offering it for a deceased member of the community?
The priest elevating the host and chalice to at least the priest's eye level after each set of the words of institution and genuflecting afterwards during the Eucharistic Prayer?
Reserving the Sacrament in a prominent place in the worship space and genuflecting or at least bowing to that place of reservation as one walks by it (frankly, a lot of Roman Catholics don't do the latter)?
Adding the Orate Fratres and the Ecce Agnus Dei to every Eucharist? (I know you can do this with the Anglican Service Book.)
Doing the Kyrie and Agnus Dei at every Eucharist and the Gloria on every Solemnity and every Sunday outside Lent, even in Rite II?
Doing anointing not only at Baptism and at a Healing Service/Pastoral Visits but also at confirmation and ordination?
Note that I am not associating Anglo-Catholicism with smells, bells, Solemn High Masses with three sacred ministers, old-fashioned vestments (although chasubles with alb and stole are a given), and premodern music (although ancient hymn texts proper to certain feasts are nice). I'm certainly not associating Anglo-Catholicism specifically with Rite I. I'm certainly not associating it with conservative beliefs about Dead Horses (not that I think that you think I would).
For me, it's more about preserving traditional pre-Reformation Western catholic liturgical texts and rites (translated into the modern vernacular, with modern and/or inculturated prayers added to it but not replacing it) and, most importantly, preaching and showing forth in one's worship traditional catholic beliefs (enriched by, but not watered down or negated by, modern scholarship) about liturgy, the eucharist, the church, ordained ministry, the Blessed Virgin Mary, the saints, etc.
Granted, I'm not really Anglo-Catholic (I'm just an RC from a post Vatican II background who attends an Episcopal parish). Other people might define Anglo-Catholicism differently. I'm curious to know what specific Anglo-Catholic practices and teachings are increasing in your observations as an insider (I'm not really one).