Anglican, Christian, or both?

In November, I offered up a 2x2 typology of Anglican liturgy and theology, in which I place my interests in the Anglo-Catholic quadrant. It seems to me that most of the Anglo-Catholics are those who left PECUSA left in the 1970s, before the 1979 prayer book and 1982 Hymnal. Meanwhile, those leaving recently tend to be more evangelical — but in the past 30 years adopted Rite II and praise music before heading for the exits.

Of course, the 2x2 typology is oversimplified. The theology part has much more nuance than just old/new “Christianity”. Heck, back in the 16th century Protestantism had the Lutherans and the Calvinists (Reformed, Presbyterian), and this was before Henry VIII and Elizabeth I gave us the Anglo-Catholic fudge that created the Church of England — let alone the rise of the Baptists, Congregationalists and Methodists, or the 19th century Evangelical movement.

Still, 50 or 100 years ago the variation between liturgical Protestant churches in America was not so very dramatic, particularly since all the hymnals would have an entry by Luther, Wesley and Watts. Across Christianity, there would be Catholic and Orthodox high church worship, a less high church liturgical worship, or a non-liturgical Bible church. On theology, the major heresies were long gone — there would be debates about real presence, or works righteousness vs. salvation by faith, but not about the divinity of Christ or the primacy of Scripture.

All of this is a long-winded way of my wondering whether there are three dimensions but not two: theology, liturgy and music. My rethinking of what constitutes “Anglican worship” was prompted by my visit this morning to a church very much outside my Anglo-Catholic comfort zone. The service this morning was at the Kanata Lakes Fellowship in West Ottawa, an Evangelical “Anglican” church that I heard about from David Virtue’s online news site.

The new parish (begun two weeks ago) is a reaction to the struggles in Canada within the Anglican Church in Canada, struggles that exactly parallel those in the US within TEC. Talking to the parishioners, they clearly draw inspiration from American leaders like Bishop Schofield.

The theological bonafides of KLF are not in question. The new parish is one of three in Ottawa aligned with the Anglican Network Canada. (ANC is headed by Bp. Don Harvey, retired ACC Bishop of Newfoundland). Two of the Ottawa parishes are still in the ACC, but KLF hopes to go straight to the ANC, joining two former ACC parishes in New Westminster (British Columbia). As in the US, the national church has been drifting slowly left for 50 years, but the exodus is accelerating in dioceses with aggressively revisionist bishops.

The service was led by Brian DeVisser, a graduate of the Wycliffe College at U. Toronto. After getting the drift of the ACC seminary’s theology, Brian chose not be ordained in the ACC but hopes to be ordained into the ANC. His sermon (like last week) was on Paul’s letter to the Colossians (this week Colossians 2:6-19), focusing on the sufficiency of Christ without additional works, ritual, or adherence to earthly rules.

In this regard, the theology of our prayer leader was clearly based on scripture (without much regard for the rest of the “stool”, i.e. tradition or reason). This reminded me of a BIble study, or the sermon in a non-denominational Bible church. While “evangelical” (whatever that means), its focus on the original Scriptural meaning and eternal salvation certainly puts it at the other extreme not only from the social Gospel of the TEC/ACC, but also from Joel Osteen (and others) who try to claim that reading the Bible can bring you riches on earth.

On the other hand, the worship style was fairly modern, as proclaimed on the cover of the service booklet:

Kanata Lakes Fellowship is an independent, evangelical church in the Anglican tradition.

Music leader Tony Copple used his electric guitar to lead singing of one hymn (“Beneath the Cross of Jesus” to the tune St. Christopher) and four praise songs. One of the praise songs, “As the Deer”, exactly fit the praise song stereotype of love songs to Jesus:

As the deer pants for the water, so my soul longs after you;
you alone are my heart’s desire, and I long to worship you. …
I want you more than gold or silver, even though you are a king;
I love you more than any other, so much more than anything.

I don’t claim to be an expert on the theology of praise music. However, in my limited understanding of Scripture, the God (in three persons) of the 1st, 11th or 19th century is omniscient and omnipotent, our Lord and savior, not a substitute for a spouse or significant other.

In addition to theology and music, a church is distinguished by its liturgy. The spoken part of today’s liturgy, a “Contemporary Service of Morning Prayer,” was based on a similar service by St. Alban’s (ACC/ANC) in Ottawa The prayers included the creed and the Lord’s Prayer, in modern renditions more akin to the Rite II versions of the US prayer book.

Between music and prayers, the worship was thus very unfamiliar to me, although it would be quite familiar to parishioners of evangelical Common Cause parishes (including, perhaps, Bp. Robert Duncan’s home parish). The theology was undeniably Christian, so where does it fit in the Anglican tradition?

Conversely, there are Christian churches that still use the great hymns and the Bible, but don’t do creeds, kyries or kneeling. A Church of Christ or Disciples of Christ parish might fit this model. So while traditional liturgy and hymns seemed to come as a package within the Anglican faith, they are clearly separable within the broader realm of biblically-based Christian worship.

This goes straight to the matter of the boundaries of Anglicanism. Rev. Peter Toon — the president of the Prayer Book Society USA and self-appointed arbiter of the Anglican faith — has been on a tear about two things. First, neither the US 1979 prayer book (nor any other experiments authorized by Lambeth 1968) is not a “Book of Common Prayer” but an “Alternative Service Book” because it is not faithful to the 1549 or 1662 BCP of the Church of England. Second, churches not in communion with Canterbury should not call themselves “Anglican.”

Today’s worship convinced me that Toon has it half right: parishes that use the BCP are Anglican, as long as it is a service that would be recognizable to Cranmer. This is a doctrinal rather than institutional definition of Anglicanism, analogous to that of Lutheranism or Calvinism rather than Catholicism. If the institution drifts doctrinally, then the definition should stay with the doctrinal (rather than property) heirs.

In Canada, the 1962 BCP would fit Toon’s definition of a prayer book, while the modernized 1980 Book of Alternative Services would not. Today was not a BCP service — so was it really Anglican?

To argue the point more generally, from an institutional standpoint, why would praise worship Christianity be Anglican? We already have non-denominational evangelical parishes adding the Nicene Creed to modern worship, so how is this any different? Other than having Bishops (and apostolic succession), why are the non-BCP parishes trying to be Anglican rather than Calvary Chapel? (Particularly if Calvary Chapel has more parishes, members and resources than biblical evangelical Anglicans).

If Common Cause eventually throws out the 1979 prayer book and goes back to the 1662 original — with or without the “thees” and “thous” — that would be Toonian liturgy. Presumably (unlike Rite II) that would include a confession of sin prior to communion, no matter how bad that might be for business.

A party, a philosophy, an ideology, a social movement — or a religion — is meaningless without boundaries that define what’s inside and what’s outside. It’s not for me to set the boundaries, or to push out members of the tenuous Common Cause coalition. But if we don’t share a prayer book and a hymnal — in addition to interpretations of scripture — would we really all be one church?