Liturgy and the Episcopal Church

By The Rev. Grant S. Carey
Trinity Cathedral, Sacramento, California

What do we mean by the word liturgy and liturgical, especially as it applies to the Episcopal Church?

For Episcopalians liturgy means Common Prayer; the Book of Common Prayer is a unique creature - - there is nothing quite like it. There are, of course, liturgical books and guides - - the Roman Catholic Church prints a paperback "Missal" to lead worshippers through a period of weeks. But the BCP is something quite different, as we all know.

We can follow the entire life-cycle liturgically, from the birth of a child (or adoption) through Baptism, Confirmation, Marriage - - sickness and death; as a people we are able to participate together ("together" is the key word) in prayers for morning, noon, evening and night. In other words, in the Anglican tradition, one's life is surrounded by common prayer. For some Episcopalians, the Prayer Book is a guide not only for worship, but for individual inspiration and instruction.

The Book of Common Prayer has been a part of the Anglican tradition since the Sixteenth Century - - and as far as we know, it was the brain child of Thomas Cramner, Archbishop of Canterbury during the reign of Henry VIII who gave him a task of developing a liturgy in "A language understanded by the people" rather than Latin - - though the English Prayer Book was not made available during his lifetime.

The English reformation, as we know, was as much - - or more - - a political revolution as it was a religious one. The break with the Papacy was not only because of Henry's desire for a legitimate male heir, but over property held by the Church of Rome and moneys being sent to the Continent rather than being made available at home where they were most needed.

But Cramner's ideal was religious - and I believe from what I have read about him, that he was crafty enough to make full use of the King's interests to further his own passion - - which was to involve the people more fully in the life of the Church.

Worshippers in his day - - even those who were literate - - came to Church (and they were apparently devout people) as spectators who carried out their own personal devotions while the Priest said or sang Mass, or while the monks sang their offices. People came to hear Mass - - and received communion only infrequently - - sometimes once a year at Easter - - or perhaps only twice during their lifetimes.

Not much common prayer here!

First came the reading the Gospel in English. Then the saying or singing of the Litany. Apparently the English dearly loved religious processions because this enabled them to really participate actively in worship.

Finally, immediately after the death of the King Henry, the First English Book of Common Prayer was produced in 1549.

Sadly for the Archbishop, it was NOT received with open hands and hearts; in fact, on the day it was required to be used throughout the Kingdom, there were riots in the North; the people wanted to have the old way restored. Down with the NEW Prayer Book! This has been a resounding cry every time there has been a revision. And of course, there is a reason because religion is intensely personal and change is threatening. Perhaps this is why, when Mary came to the throne after the short and rather disastrous reign of the Boy King Edward VI, she was welcomed warmly by the populace who seemed not to have objected too strenuously to the return of what they called "The Old Religion."

I remember one active churchman leaving the Episcopal Church when we adopted the Prayer Book of 1979. He said he wanted "The Old Religion..."

Episcopalians take their liturgy seriously.

This little background does help us, I think, to come to an understanding of just what we mean by the word liturgy.

It comes from the Greek as so many words do in reference to the church and the practices of the church. Simply stated, it implies "The Work of the People Together".

There is a dandy book published by the Episcopal Church called "An Episcopal Dictionary of the Church." In it Liturgy is defined as the church's public worship of God - - liturgy being derived from the two Greek words for people and work. And then it goes on to say - - and I believe this to be essential to our understanding: "The life of Christ active in the Spirit is expressed through liturgy."

I think that it is interesting (and perhaps important) to note that in ancient Greece liturgy referred to work done at public expense - - not in relation to religious practices. The point is that it was "the people's work ..."

The dictionary goes on to explain that ..."the unity of the members of the Church in Christ is expressed most fully in liturgy. Liturgy expresses the Church's identity and mission, including the church's calling to invite others and to serve with concern for the needs of the world. Whether the liturgy is done by many or few, it is the corporate liturgy of the whole church. Liturgy does not include private devotions or acts of piety by individuals and groups.

Further, "Liturgy is sacramental. Outward and visual realities used to express the inward and spiritual realities of God's presence in our lives. It reflects the belief of incarnational theology that tangible and finite things may reveal divine grace and glory. By the Spirit, through liturgy, the church manifests the love of God and the unity we share in Christ. This loving unity was shared by the Father and the Son, and it is offered to all Christian believers.

"Liturgy is a public and social event. It engages our lives and faith, our thoughts, feeling, hopes and needs - - especially our need for Salvation in Christ. Liturgy includes action and words, symbols and ritual. scriptures and liturgical texts, gestures and vestments, prayers that are spoken and sung. It is also shaped by the seasons, feasts and fasts of the calendar of the Church Year and the lectionaries for the Holy Eucharist and the Daily Office. Liturgy is also to involve various ministries of the church so that all are drawn together into one living expression of divine worship. It expresses what we believe and know about God, including belief and knowledge that cannot be completely stated in words."

I have been reading one of my favorite 17th century English poets - - George Herbert who was also a priest in the village of Bemerton near Salisbury. He wrote a little book called "The Country Parson" and what struck me was his sense of the importance of liturgy. His concern in ministry was the building of community in which there should be a balance of prayer, study and recreation. In a book dealing with the spirituality of George Herbert, the author, Philip Sheldrake writes: "At the heart of (community) is a strong sense of shared history that links together our sense place and our sense of time. This is probably the reason why Herbert appears to prize so highly the ancient customs as well as regularity and rhythm. Individual people find their identity by slipping into this stream of history. Religiously this "community history is shaped by liturgy. This offers a rhythm for days and seasons. It allows space for the personal. Yet liturgy also insists that our stories ultimately have meaning not only by intertwining with the stories of other people past, present, and future, but also by means of an encounter between all these stories and God's story in Christ. For Herbert, THIS time and THIS place connect with all time and places. In fact the same may be said of the "liturgy" of everyday actions and everyday relations in which Herbert equally believed that eternity and God could be found. Inevitably, an experience of community shaped by worship not only draws us out of ourselves but, collectively, leads the community as a whole beyond parochialism."

So you see, the term "liturgy" may refer to the rites or texts that order the Church's worship, or more specifically to the Eucharist, which is known as the Divine Liturgy..." but liturgy also involves the life of the community.

In one sense, Liturgy is Drama in which all of us, clergy and laypeople, are participants. The difference between this drama and others is that we not only witness the unfolding of the story, we participate in it - - as is said in the Eucharist - - that Christ may dwell in us and we in him. Let us not disregard the importance of liturgical worship.

My personal interest in liturgy comes from my first real experience with the Episcopal Church. In my youth I attended a Congregational Church whose worship was without any of the accouterments we all are familiar with, I was taken in (in a sense) with the Episcopal Prayer Book service - - its simple beauty and very deep meaning. Liturgy took my hand and led me to closer understanding of God through worship. My previous experiences were intellectual, not visual or interactive. Now I found myself completely involved, and Church took on a new meaning. God used the outward and visible to draw me closer to him - - and I have found this to be true for many others who have shared their story with me.

Another very important event in my life that increased both my appreciation and understanding of liturgy took place when I was stationed in Japan during and after the Korean War. At that time I was seriously considering entering the seminary when my tour of duty was over. And since there was no Episcopal Chaplain on the base, I attended a little church in Sapporo - - the Nippon Sai Ko Kai. The priest there (Father Nagasawa) was most courteous when I visited him and he invited me to attend the services the next Sunday which I did. The little church was tiny - - no pews, only tatami mat; everything seemed miniature - - but the altar was where it should have been. I was graciously welcomed (I left my boots outside) and was given a book in Japanese which I profess I couldn't read. But when the service began, I was right at home; I understood because the liturgy was the liturgy I knew though in another tongue.

In his new book "Opening the Prayer Book," one of a series of the new Church Teaching Series, the author, Jeffrey Lee, tells of a similar experience when he visited Nicaragua. He observed that in one Episcopal event he attended, the service, while in Spanish, was almost identical to the words in the BCP we are familiar with. Even the tunes of the hymns were familiar. But later he attended a Eucharist in a poor barrio presided by a Roman Catholic priest; the service was largely extemporaneous including the prayer of consecration said by the priest though "based on the missal."

The point he wanted to make was not to be critical, but to illustrate that the Episcopal Tradition is such that we are essentially "People of a book ... The Book of Common Prayer." It defines "our corporate identity to a degree that is not true of any other churches."

And it seems to me that, if we are to define our worship and our theology which is expressed through worship, we simply HAVE to explore our roots and determine what unique gifts we have to offer not only to our members, but to others as well.

There is no question but that many protestant churches are beginning to look to liturgical forms as ways of expressing their corporate identify.

I remember attending a funeral service in a non-liturgical church, and realizing how empty I felt. There was no entrance: the casket was in front of the pulpit - - open, surrounded by floral displays. There was a hymn which we sang seated. There was a long and rambling prayer - - a psalm reading (nothing from the Gospels) another long prayer, a very long eulogy, and a song sung by an unsure soprano - - and that was it.

So - - since we have the gift of liturgy, the question before us, I think, is how best can we utilize it for the Glory of God.

One observation based on having been a part of the Episcopal Church for many years, is just how gracious and how flexible our present liturgy is. We are able to adapt it to circumstances without losing its meaning or its dignity.

This was not so in the past.

In the Nineteenth Century, before the first Prayer Book revision of 1892, one might expect to attend full Morning Prayer with confession and the Lord's Prayer, followed by the Litany and Lord's Prayer, followed by the Communion and confession and Lord's Prayer - - at least that is what I am told. And in my early ministry, if one called himself as "A Prayer Book Priest." he never once deviated from the text - - added another "The Lord be with you", included the Benedictus que venit" or moved the Gloria from the End to the beginning - - even if he wanted to. Of course, there were renegades in this Diocese who took liberties - - but I do recall Bishop Haden forbidding the use of the Anglican Missal which had many of those additions that became part of the Prayer book of 1979.

But it seems to me that Good Liturgy does require uniformity or else it is no longer common prayer - - the work of the people together. Just as good liturgy requires careful planning and execution if it is going to fulfill its purpose of uniting us in common worship. "Decently and in order" is the Biblical injunction that applies most aptly to liturgy.

We try very hard to apply that rule at the Cathedral. Actions should fit the words. And like all good symbolism, outward signs should have meaning without necessarily having to be explained in detail - or else taking care that they are explained.

We also follow the rubrics in matters liturgical - - but we also know that they are often quite generous and offer latitude in the developing of special kinds of services. An example of this is the Memorial service we arranged for Diana, the Princess of Wales. There was a need within the community - - that was obvious from the moment her death was announced; the phone was ringing "off the hook." We estimate that 2000 came to that service.

Making Liturgy demands great care as well as concern for the spirit of the Prayer Book. We felt that, for this occasion, the burial office was not appropriate, and so we built the liturgy around the Prayer Book office for evening, carefully choosing the lessons, prayers, and music.

I think it is important for all of us involved in liturgy that we should first and foremost be familiar with the Book of Common Prayer and how it may be used in planning liturgies - - and this includes becoming aware of time, space, place, and mood; it includes becoming familiar with music that is appropriate, light and shadow, and especially with the words that will be spoken. As has been said, "liturgy is not simply a set of mechanical decisions, it is an art form. It is an art at the service of nothing less than the presence of the risen Jesus Christ present among the redeemed people of God." (Lee)

At Trinity Cathedral we have designed a special Saturday evening service with emphasis on contemporary music and visual effects. Even so, it is no less carefully prepared and structured than a Sunday service. Like every service, great or small, it is an offering to God and a means through which God, in his graciousness, comes to meet us..

There is no reason that our liturgies can not be innovative. But still, if liturgy is to be GOOD liturgy, it must be done well, the work of God's people together, true to the spirit of who and what we are. And most especially, Christ centered..

For that reason alone, all of us who are involved in the worship of the church should approach their tasks with prayer and preparation, whether we be clergy, musicians, acolytes, readers, ushers, altar guild - - the list goes on and on; we are each one us ministers of the liturgy, and as such have a most important part to play in the life of the people of God who seek him in word and sacrament.