Glad to see Rev. Jefferies respond and do so on the same outlet that has mainly hosted as the battlefield of opinion on the new ACNA 2019 BCP, The North American Anglican.
A few items worth noting:
Some priests and theologians might explain the prepositions in the sacramental rites as causative, some as promissory, but in either case, we can all pray the same prayers. This was the theological genius of 1662.
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And, certainly, the 1662 has strengths that the 2019 does not have. Most definitely. In unity, simplicity, beauty, the 1662 easily beats 2019.
Agree on all counts, which is why I hate to see us lose common prayer with so many options and would have rather seen an updating of the 2003 REC BCP as the baseline instead of “Starting from what is known and nearly-ubiquitous (the 1979 structures etc) . . . .”
I agree that some things have been lost that were in the 1662, but I don’t think they are the core — which I would argue is theological — of the legacy of the 1662.
I would disagree here. Losing language like “miserable offenders” in the daily office confession is excising theological language while adding additional prayers for the faithful departed does reflect minimizing one aspect of Anglican theology (original sin) while emphasizing a theology of remembrance for the dead. Likewise, it is unfortunate that the classic, short prayer book catechism (the basic requirement for confirmation and admission to Holy Communion) is not retained while additional daily offices are included and the word “regeneration” is made optional. Such losses do not render the ACNA 2019 BCP a deviation like the 1979, but I do lament not restoring what was loss in the 1979 BCP. This was a crucial opportunity to restore what American Anglicanism loss and while the end result is a solid step in the right direction, but not a full restoration.
This makes the Prayer Book Society – USA’s recent announcement in publishing a new edition of the 1662 BCP with minor alterations to make it more global in usage quite interesting. Additionally, the United Episcopal Church of North America recently voted at National Council to allow usage of the 1662 BCP and a deanery has been formed in CANA West that will solely use the 1662 BCP. Although personally, I prefer retaining the American inheritance of our 1892/1928 BCP and adapting it to conform to the 1662 (Athanasian Creed restored, Luther’s Flood Prayer restored, etc.). Hence, I remain a broken record for the 2003 REC BCP and REC Modern Language BCP, which does this but could still have been improved upon slightly in the modern language aspect.
. . . the BCP 2019 is un-apologetically an inheritor of the 1979 BCP and the Liturgical Movement it participated in . . .
. . .
. . . in a world indelibly shaped by the Liturgical Movement, . . .
Which is quite a shame, considering the errors spurred by Dix and the resulting Liturgical Movement. (See pages 1-2 here for more.)
A point of clarification, before closing out, the letter states:
That it could be approved both by John Cosin AND Richard Baxter, even though these two men had very different theological convictions; Indeed, the 1662 is clearly what we might with hindsight call a via media between those who emphasized the reformed aspect of their reformed catholicity, and those who emphasized the catholic heritage within that same description.
However, Richard Baxter was a nonconformist in part due to the 1662 BCP being enforced in the Act of Uniformity (1662), so the 1662 BCP is not exactly the “via media” between Bishop Cosin and Baxter but I agree the 1662 prayer book is truly representative of “reformed catholicity.”
This is why I support the traditional language version that ACNA Liturgy Task Force member Jacob Hootman has drafted, namely due to the restoration of prayer book language previously disregarded, and not because it is in traditional language. I continue to urge readers to write the ACNA Liturgy Task Force and show your support for this project. Perhaps the ACNA BCP will once again restore some of the loss language and we can catechize those raised on the 1979 BCP with the reformed catholicity our forefathers professed and passed onto us in the historic liturgies and in the Articles of Religion.