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Many of you wonder why I, now holed up in a Pentecostal church, take so much interest in the Anglican/Episcopal world. Much of that answer is here, but there’s the opposite question: with that interest, why did you leave the Episcopal Church to start with?

One lesson from teaching is that a worked example is excellent pedagogy, and this one–from the liberal Anglicans Online–illustrates the problem perfectly.  I’ll reproduce it in its entirety, since they change the front page every week:

Not long ago, a person came to Sunday service at our parish, seeking. He came from a Pentecostal background, and seemed very pious, but he said he wanted to explore Anglican worship. He’d been attending various Anglican churches and this week it was our turn.

After the service, we approached him at the coffee hour, and he peppered us with questions. His first question was ‘Why are Anglican churches all so different? If I go into a Baptist church, or a Presbyterian church, or a Methodist church, or an Assembly of God, I know pretty much what to expect. I know the music, I know what’s going to happen as the service progresses. But the worship service at every Anglican church I’ve been to has been really different from the others. Why is there so much diversity?’

We gave him a relatively vague answer based on history and the role that an established church had played in society, and the spread of Anglicanism to the colonies. It probably wasn’t a satisfying answer, but he went away seeming happy.

Some weeks later, he was back, and at coffee hour he had another question for us. He asked ‘In more than one Anglican church I have heard and read things that make me think the church believes a person must be baptized to gain eternal life. Is that true?’

No easy questions here. We referred him to the catechism section in the Book of Common Prayer, and a listener referred him to Mark 16:15-16. A nearby lawyer pointed out that Mark does not say that one who is not baptised will not be saved. We asked our inquiring visitor if he would be back next week, and planned to discuss the question with others.

Which we did. The various answers were too long and thoughtful to put here in their entirety, but here are some snippets:

‘The Anglican Church definitely does not teach that one must be baptized in order to attain eternal life. God chooses whom he chooses; his grace is freely bestowed and he is not limited to or by the sacraments or the Church. The sacraments bring us into community with other Christians and with the risen Lord. They are means of grace — Christians believe they are specific means God has designated to give us the benefits of his unconditional love and care. They nourish us, strengthen us, bind us closer to God, and help us to grow into the persons God intends us to be.’

and

‘If someone is in a community of faith over a period of time, trying to be a committed disciple, and knows what baptism is, and yet chooses not to be baptized, then I have to wonder about their receptivity to grace. In that sense I think it is “necessary” for believers.’

and

‘I believe a sacrament is an outer and visible sign of an inner and invisible grace. Only the spirit knows which comes first in any given case.’

and

‘What doesn’t get taught, but should be is that the Church recognizes baptism in three forms: ritual baptism with water in the name of the Trinity; baptism by blood – martyrdom; and baptism by desire. For the last, there’s nothing about when the desire is expressed, and nothing to preclude it happening after death. The third is those “whose faith is known to you alone.”‘

The last comment that we got tied it all together. The advice came from a thoughtful priest whose faith is powerful despite having suffered extraordinary hardship:

‘Why don’t you just give him all of the answers that you’ve gotten, without trying to reconcile or combine them, and tell him that this is what he’d get himself into if he ended up becoming an Anglican. Every answer is different, none definitive or unequivocal, except agreeing that Baptism is a sacrament of salvation and grace and that God is sovereign.’

And that brought us right back to the first question, about why there is such diversity in Anglican churches. It’s a mystery. How very Anglican.

And how very frustrating.  When wrestling with the greater questions of life as a teenager (in an Episcopal prep school, no less), what I found was that the answers I got from the church I was raised in were not wrong as much as an endless fudge, hopelessly uninformative and useless for either understanding the world around me or building a life upon.  So I left.

Evidently, in their quest for “red letter Christianity,” (i.e., only the direct words of Jesus count, not the whole NT) they forgot this:

“Let your words be simply ‘Yes’ or ‘No’; anything beyond this comes from what is wrong.” Matthew 5:37, TCNT.

Episcopal Presiding Bishop Katherine Jefferts Schori fires a shot across the bow at the Church of England (HT bb):

She urged Archbishop of Canterbury Rowan Williams to remember the “pain of many Episcopalians in several places of being shut out of their traditional worship spaces, and the broken relationships, the damaged relationships between people who have gone and people who have stayed.”

“Recognition of something like ACNA is unfortunately likely only to encourage” further secessions, she said, reminding the Church of England that “schism is not a Christian act.”

That shows a wilful ignorance of Anglican history.

The Church of England was created by nationalising the Roman Catholic Church in England and breaking the institutional relationship between Rome and Canterbury/York.  That’s schism.  Without it the Episcopal Church would have never come into existence.

Irrespective of the merits of the result, Henry VIII and those who came after him (such as Cranmer, Ridley, Latimer and ultimately his daughter Elizabeth I) believed that they were restoring the church to a more authentically New Testament state than it was in before.  (And I’m inclined to agree with them on that score.)  That’s the justification for schism; that’s the idea behind the ACNA.  It’s in the Anglican DNA, and Jefferts Schori cannot simply wave her Affirming Catholic hand and ignore that.

If she’s really interested in ending schism, she should begin negotiations with the Roman Catholic Church to reunite with them.  But then she’d experience another form of schism: she’d be out of a job and on the dole.

Gary l’Hommedieu has it right, regarding TEC PB Katherine Jefferts-Schori’s declaration that individual salvation is heretical:

This week the Presiding Bishop declared holy war on heresy, and that’s news. Which heresy? “That we can be saved as individuals, that any of us alone can be in right relationship with God.” This heresy must be stamped out with an inquisitorial zeal. “[Such an] individualist focus is a form of idolatry, for it puts me and my words in the place that only God can occupy.” “My words” here refer to the “sinner’s prayer” or equivalent, where an individual prays to initiate a saving relationship with Jesus Christ and has the gall to believe the Lord hears that prayer.

The Episcopal Church is now in open ideological war with American evangelicalism and the myriad of denominational structures that espouse it. Most notable among them is the Anglican Church in North America (ACNA), an overtly evangelistic and mission oriented Province that celebrated its official inauguration in Dallas-Fort Worth two weeks ago.

The blunt truth is that this war has been going on for a long time, but it no longer a cold war.

Whether they like to admit it or not, a “view from the pew” is that the Episcopal Church, since at least the Second World War, has sold itself as an alternative to revivalistic evangelicalism, with all that goes with that.  People who didn’t want a church with too rigid of doctrines, whose sensibilities complemented their upward social mobility, and who liked the aesthetic of the church became Episcopalians.  That fuelled the growth of the church during the 1950’s and early 1960’s, that growth only to collapse with the chaos of that decade.  TEC rebuilt itself somewhat after that catastrophe, only to repeat the feat after Vickie Gene Robinson’s consecration pushed things too far in 2003.

I don’t think they’re going to get a third chance.

In any case, what Presiding Bishop Jefferts Schori has done is to canonise the war doctrinally.  By taking a leaf from Roman Catholic communitarianism (another one of those “Affirming Catholic” moments) she has made abjuring individual salvation an official church practice.  It’s a big step, but it isn’t without a preceding undertow in the life of the Episcopal Church.

In some ways, I find this opinion amusing.  Many non-evangelicals feel that Evangelicalism is too individualistic and not sufficiently solicitous of the need to become a part of the Body of Christ.  But, after years hearing Evangelical preachers beat on “forget not the assembling of yourselves,” I know for a fact that evangelical churches have a sense of community that is sorely lacking in others, especially Roman Catholic churches.  The core problem of Evangelicalism isn’t excessive individualism but institutional fragmentation, which cannot be papered over by Gothardian authoritarianism.

Jefferts Schiori has also given soulwinners the weapon they’ve been waiting for.  Now they can say that, if you want a personal relationship with God, you need to get out of the Episcopal Church, and that the Presiding Bishop agrees.

We present the guide for the Acolyte Order of St. Peter at Bethesda-by-the-Sea Episcopal Church for three reasons:

1. To give a historical view of acolytes in Episcopal churches in the era it was written (around 1968.)
2. To help Anglican churches today in training their acolytes.
3. To show how the “rich and famous” (or infamous) served at the altar.

If you use this in your own church, keep the following in mind:

1. If you have problems visualising how this worked in its original setting, you can go to our video slide show on Bethesda-by-the-Sea for help.
2. Keep in mind that this routine was for services conducted under the 1928 Book of Common Prayer. If you use another prayer book or liturgy, you will need to modify the instructions accordingly.
3. Except for corrections in grammar and spelling (which were numerous,) these instructions are as they were written. They assume an all-male acolyte order, which is seldom the case today.

The photo at the right shows some original members of the Order at their duties. If you see this photo elsewhere rest assured that it came from here first.

1. Instruction for Acolytes
   1. Rise early in order to have plenty of time to prepare yourself both physically and spiritually for the duties you will perform. Always try to enter the Church aware of the fact that you are being given the privilege of serving God at His altar. Pray that you nay be worthy of this honor.
   2. Remember! A good Acolyte:
      1. Stands, kneels, sits, as appropriate, in an erect position and carries himself with dignity.
      2. Avoids nervous habits, such as squirming, kicking, playing with his hands or cross, folding or rustling paper, shifting weight from one foot to the other while standing.
      3. When not holding an object during the service, keeps his right fist held in his left hand, just above waist level.
      4. Follows the service in the Prayer Book and Hymnal.
      5. Pays attention to everything the Priest says – including the Sermon.
      6. Except when giving the Alms Basin to (or receiving them from) the Ushers, and lighting or extinguishing Altar Candles, never side-steps when moving from place to place, but turns and walks wherever he goes.
      7. Performs his duties naturally and easily: avoids stiffness and uneasiness.
      8. Is alert and sure of himself; knows his job.
      9. Behaves himself and avoids unnecessary talking and whispering.
   3. Dress:
      • If possible wear black -shoes (well polished), white shirt and dark tie – be sure that your hands and fingernails are clean.
   4. Before the Service:
      • Arrive twenty minutes before the service. This gives ample time to vest, receive special instructions and to light the Altar Candles.
   5. Lighting the Altar Candles:
      1. Proceed to the Chancel, with your Taper lighted, by the shortest route, advance into the Sanctuary, pause before the altar and reverence the Altar (Bow), then ascend the Altar steps.
      2. Light the Epistle Side (right) candle first, then the Gospel Side (left).
      3. Descend the Altar steps facing the congregation, turn, reverence the Altar (bow) and return to the Sacristy by the shortest route.
      4. Extinguish your taper and return it to its holder.
   6. Entrance and Service through the Epistle:
      1. Crucifers, flag bearers and torch bearers will precede the choir in entering the Church. Acolytes will follow the choir but precede the Clergy. All will halt at the Altar rail and step aside to allow the Clergy to enter the Sanctuary. All will then proceed to their appointed places – the Acolyte who will serve the Priest kneeling in the end stall on the Epistle Side inside the Sanctuary.
      2. Kneel to the reading of the Epistle.
   7. The Gospel and the Creed.
      1. At the words “Here endeth the Epistle” the Acolyte serving the Priest will rise, go to the center of the Altar, bow, and ascend the Altar steps on the Epistle Side.
      2. 8 a.m. Take the missal and missal stand – holding them firmly – descend the Altar stair and place missal and missal stand on the Gospel side of the Altar at a 45° angle, facing the Priest and return to your place.
      3. 10 a.m. In the event another member of the Clergy reads the Gospel, you will carry the missal and missal stand to him and re-gain holding the missal stand during the reading of the Gospel. After the reading of the Gospel you will return the missal find missal stand to the Gospel side of the Altar. Return to your place.
   8. The Offertory
      1. At the end of the Creed the Priest will read, one or more Offertory sentences (Remember the words of the Lord Jesus, etc.)
      2. When the Priest uncovers the Chalice you will rise and. go directly to the Credence table – if there are cruets (bottles) on the Credence table you will remove the tops.
      3. Pick up the Ciboriun (wafer box) and carry it to the Priest -remove the cover with your right hand – the Priest will remove the necessary number of wafers. Replace the cover and return the Ciborium to the Credence table.
      4. You will now take the wine cruet in your right hand and the water cruet in your left hand – if you are using the silver pitchers, be sure the handles face the Priest. Return to your place at the Epistle Side of the Altar.
      5. Bow and present the wine cruet to the Priest – as he takes it, move the writer cruet from your left hand to your right hand – receive bock the wine cruet in your left hand – after the priest has taken the water cruet move the nine cruet to your right hand – receive the water cruet in your left hand and return both cruets to their place on the Credence table. The Lavabo – Father Cary does not normally use the Lavabo but will tell you in advance if he intends to. When the Lavabo is being used – place the Lavabo in your left hand, and take the water cruet in your right hand – go to the Altar where the Priest will hold his fingers over the Lavabo – pour a little water over his finders -wait for the priest to dry his fingers on the towel – return his bow – go to the Credence table and return cruet, Lavabo and towel to their places,
      6. At this point the Alms Basins are presented to the ushers from the Chancel steps.
2. The Communion
   1. You will kneel or sit during the administration of the Communion. Do not stare at the people receiving.
   2. When the Priest finishes administering Communion rise up and go to the Credence table.
   3. Remove the tops from the cruets – take the wine in your right hand and the water in your left.
   4. Go to the Altar – the Priest will hold the Chalice towards you and you will pour first a small amount of wine in the Chalice and then a small amount of water – Father Cary normally will use only the water; therefore, when assisting Father Cary you will only carry the water cruet for him – return the cruets to the Credence table and return to your place,
   5. After prayers you will stand when the Priest stands and leave the Sanctuary, preceding him in the Recessional.
3. Duties of Crucifer
   1. A Crucifer may be used at all services. His primary duty is to lead processions and recessions. Two crucifers may be used at special services such as Christmas and Easter.
   2. Getting ready for Services
      1. Arrive at least twenty minutes before the time of the service and vest in your alb, sash and white gloves. Obtain the cross from its permanent holder and proceed to the point where the procession will form.
      2. The Crucifer will lead the processional – walking in a natural manner and as near in time with the Hymn as possible – hold the cross in a vertical position – the left hand should be around the staff just below the ball – the right hand a foot lower on the staff to steady the cross.
      3. Proceed with dignity into the Chancel and. halt before the Sanctuary steps, holding the cross without wavering
      4. At the conclusion of the processional hymn turn and place the cross in its holder, making sure it is properly placed and securely fastened.
      5. Move directly to your assigned seat,
   3. It is the responsibility of the Crucifer to coordinate the duties of the Flag and Torch Bearers. He will select the Acolyte to handle the Alms Basins.
   4. Closing Prayers and Recession:
      1. Upon announcement by the Priest of the recessional Hymn you will take the cross from its holder -make sure that the torches and flags are ready- and in position – walk to the center of the Chancel Aisle and, holding the cross in proper vertical position, stand facing the Altar at the Sanctuary step.
      2. Upon completion of the second stanza of the recessional Hymn, turn and lead the recession slowly down the center aisle.
      3. Walk with a natural gait reasonably adapted to the Hymn – proceed with dignity to the rear of the Church.
      4. Guide the recession to its “break up” point, then return to the Acolyte’s room – place the cross in its permanent holder – remove your vestments and hang them neatly on the hangers provided.
4. Duties of the Torch Bearers
   1. Getting ready for Service
      1. Arrive twenty minutes ahead of the service time.
      2. Robe in cassock and cotta.
      3. Obtain your torch and matches – do not light torch until procession is ready to move.
   2. Entrance
      1. Hold your left hand above your right on the torch staff with the torch base on a level with your eyes. Take places either side of the Crucifer and about a half step in back of him.
      2. At the Sanctuary step, step to either side and face each other so that the Clergy may enter the Sanctuary – return to position facing the Altar after the Clergy has entered.
      3. At the conclusion of the processional Hymn extinguish the torches, place them in their holders and take your assigned seat.
      4. Following service, relight torches and join the Crucifer at the Sanctuary steps.
      5. When the Crucifer turns and faces the congregation, you will turn towards each other and accompany the Crucifer in the Recessional.
   3. C. After the Service
      1. Extinguish torches and place them securely in holders.
      2. Remove vestments and hang them neatly on hangers provided.
5. Duties of the Flag Bearers
   1. Getting ready for Service
      1. Arrive twenty minutes before service tire,
      2. Robe in cassock and cotta.
      3. Obtain flags and go to the formation point.
   2. Entrance
      1. Flag Bearers follow the Crucifer and Torch Bearers, keeping a distance of about four feet between them. The American Flag is carried to the right of the Church Flag and the State Flag follows, in the center of the aisle.