There has been an ongoing decline in the membership of the Episcopal Church (TEC)(or is it ECUSA or PECUSA?) since the early 1960s. After the actions of the mid to late 1970s the ebb picked up speed. Since that time there have been various waves of exodus from the kneelers of their beautiful buildings. So why were there waves of decline, and can the waves be calmed to form a sea of orthodox and catholic belief?
Periodicals in the early 1960s noted how out of step mainstream Protestantism was in relationship to the cultural changes that were going on. Statistics showed a slow decline in membership in nearly all denominations. With the Protestant Episcopal Church there were discussions about the “rich church,” entitled and powerful, and some felt they were out of step with social issues, though there is evidence of support for social causes.
Social trends could be seen as affecting Christian churches and their religion in America. It may be important to remind our selves that there is a difference between religion and theology. Religion is an area of anthropology. It is about how “man” views God, god, or gods. Theology is an area of philosophy. It is about what a deity is communicating and demanding of “man.” That is an important difference.
Even before the 1960s different movements had arisen and left the Episcopal Church over various issues. Some left over legitimate reasons and some not. Some could not stand the Romanish/Popish actions of the High Church Movement (a religious issue). Some felt that Baptism should happen as needed (a theological issue). As long as humans are in charge there seems to be division.
The 1970s brought two major issues: Women in Holy Orders and a new Book of Common Prayer. Oh, where to begin? Both issues deserve some space.
Many Episcopalians left the Church over women being ordained into the three fold Apostolic Succession: Deacon, Priest, & Bishop. There was a minor ripple over female deacons, but women priests were intolerable for some. Honestly, some were simply sexist. Their comfortable religion had shifted. Others did not understand the action in theological terms. There were certainly valued women who were disciples, but there were no women in the group of apostles, the spiritual leaders. For these believers this meant a shift in theology, and a huge one at that.
The revision of the Book of Common Prayer caused an even larger wave of exodus. They had lived through the brown bag, blue, green, and “zebra” trials. The committee produced a very usable service book with a very major flaw in the minds of many. The 1979 BCP contained the “Novis ordo missae.” The new order of the mass, adopted by the Roman Church at Vatican II, was designed to elevate the position of man and diminish the fear of God. Yes, the loss of the Elizabethan English of the 1928 BCP, so easy to worship within, was difficult religiously. The major concern, though, was the theological shift within the mass setting. The faith had changed.
It seemed like the 1970s and 1980s were a time of out of control, rogue, clergy and congregationalism within the Episcopal Church. Priests and Bishops that broke with the teachings of the Church were never tried or silenced by an Ecclesiastical Court. “If it feels good do it,” was a social and religious mantra. It happened everywhere. If a parish wanted to do something unique or unusual they just did it. Likewise, if a traditional parish was just trying to survive, they became congregational, hid and stayed below the radar. Either way was contrary to the theology of “The Body of Christ.” It was a sad time in which over half of the Episcopal Church left, many to never land in any other church body.
One of the byproducts of the loss of membership was the loss of funds for missions and outreach. For example, college chaplains were cut all over the American church. One of the most important times for an individual to receive guidance is their time in college. The students are being bombarded with information and philosophies that need a counter balance. College chaplains provided that balance for students.
Missionary and development aid and dollars also became difficult to come by. As the British took the Book of Common Prayer wherever they went, the American church took her dollars. Sometimes those dollars would be used to bargain for alignment of theology, a charge that has been leveled by several African bishops. On a contrary note, the Russian Orthodox Church told the Episcopal Church to keep their dollars. They had no need for bribes.
The shift from the 1940 Hymnal to the 1982 was another religious issue for some members, and a few left over the change. Modernized lyrics didn’t match traditional (though simplified) tunes. Then some parishes adopted songs of praise (feel good pieces), and hymns (biblical and theological foundation) and mass settings were shelved. The loss of beauty and tradition was just too much for some.
The changing and using of language for social purposes became the hot issue of the 1990s. Inclusive/gender neutral language was the new religious and theological front. If the words could be changed then the meaning of the faith could be changed. The movement within the Episcopal Church didn’t stop at liturgy, but the Bible should be gutted as well. This was the final straw for some.
Much of main line Protestantism adopted a social works program to appeal to a broad spectrum of believers and nonbelievers. Churches that were founded on strong theological statements became unrecognizable to long-time members, let alone to founders. Faith without works is dead, but faith without theology is hot air.
It was inevitable that at some point in the evolution or deconstruction of the Episcopal Church women would be consecrated bishops. It happen, followed quickly by the consecration of openly gay individuals. These actions became the last nail in the coffin of the Episcopal Church for many. A great wave washed away.
Each of the issues, and many more, were waves that swept away more of the Anglican believers in the Episcopal Church. Even though divisions can be traced back one hundred and forty years, the last fifty years have had the greatest impact on the current situation. A decade-long attempt is being made to form the Anglican Church of North America. Each of these movements, issue driven waves, left the Episcopal Church at different times over different issues. Those who left a long time ago are asking, “What took you so long?” Those who recently left are saying, “I like the new liturgies and my sister priests next to me at the altar. What is your problem?” Early and late arrivals have little comfort with and for each other.
And all of this has happened while the leadership and authority of the bishops has been more silent or Sponging than anything else. As a priest I am under authority of very fine, orthodox and catholic, bishops (REC). Defend the faith, dear bishops. Set the boundaries of theology and religion. Bible first, please. The tradition of the doctors of the Church and the Councils, and the reason of the Isles, please!
Can such a blend become one body: The Body of Christ? It seems like such a huge task to try to accomplish. Discussion must center on faith (theology) and practice (religion) of the Anglican Church. The boundaries of belief need to be clear (Bible, tradition, and reason; or, one Bible, two testaments, three creeds, four councils, five centuries of the early church). With the boundaries of the Church set then there are three key questions: 1. What is the role of sexuality in salvation? 2. What is ordination into Holy Orders? 3. What is liturgy, and why does it matter?
If the boundaries are not set and key questions answered the ACNA is not long for the Anglican world. Such definition is of ultimate importance to set a course through the rough waves to a calm sea of communion. If the hard jobs of mapping and navigation are not accomplished the ACNA will not be the “One Holy, Catholic, and Apostolic Church.” If the task of remembering the parts of the Body of Christ can find success then it can only happen with the help and guidance of the Holy Spirit. “Seek and ye shall find. Knock and it will be opened to you.”
Will there be a place for Anglicans that left TEC decades ago with believers who left TEC months ago? Will the joy of the Gospel be open to all, or only those who recently fled the heresy that is TEC? Will the outreach happen, or are we simply congregational?
NOTE: Remember a logic lesson to help in viewing theological issues –
Model A Model B
A. All men are mortal. A. God is perfect.
B. Socrates was a man. B. Jesus is God.
C. Socrates was mortal. C. Jesus is perfect.
Social arguments, like, “If God would have only come today,” are without merit. God is perfect (complete and without flaw) and outside of time. God the Father sent His only Son at the perfect time.
If there are aspects of the faith that we do not understand it is our own flaw or weakness. It is not a case of God needing to be more in line with our thinking. That is the reason for the early Church calling Ecumenical Councils. We are in the image of God, not the reverse. To ask “what if” questions is an action of pure speculation, and has no place in theological discussion.
In Christ's love,
Fr. Robert Pax
