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Source: (consider it)
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Thread: Episcopal Churches using the 1928 BCP?
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Mockingale
Shipmate
# 16599
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Posted
Yesterday my girlfriend and I went to St. Thomas' Church on Fifth Avenue in New York for their 11 a.m. Passion eucharist.
It was notable that in the pews they did not have the 1979 Book of Common Prayer (I was born in '79 and so it's the only prayerbook I've known), but the 1928 Book.
I wasn't aware that Episcopal parishes were allowed to do this, and I've heard from people who went to church during the transition that a number of people were very cross about the new prayer book. But this book was definitely at least a modified version of the 1928 Book of Common Prayer (the front page noted that it was a reproduction of the original 1928 book with modifications as passed by the General Convention between 1928 and the current BCP).
There's nothing on the website about this, and I've always associated the 1928 BCP with a more conservative attitude in the church, and St. Thomas's didn't seem especially conservative to me.
We only cracked the book once, to read the Passion account in the Gospel of Mark as it was printed in the readings for Palm Sunday. The rest of the time we had notes in the leaflet and the service was indistinguishable from a Rite I Anglo-Catholic service.
Actually, I like that the 1928 book has the readings printed within it's pages - I guess that's more difficult with multiple Lectionary cycles.
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jordan32404
Shipmate
# 15833
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Posted
There are quite a few Episcopal parishes still using the 1928 BCP. From what I understand, anyone can use it with the bishop's permission. I've been to St. Thomas' a few times and have seen the 1928 BCP in the pews as well. It's odd because they really do Rite I liturgy (or, better said, a hybrid rite). I think they still have the 1928 in the pews because the music director refuses to sing the 1979 psalms in Evensongs and the like.
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Zach82
Shipmate
# 3208
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Posted
Though the '79 Prayer Book enjoys near universal usage in the Episcopal Church, the bishop can authorize any liturgy he or she likes in his or her diocese. Most '28 BCP parishes have gone to schismatic communions, but there are a few still around. There is also the compromise between the two, the Anglican Service Book.
Zach
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Don't give up yet, no, don't ever quit/ There's always a chance of a critical hit. Ghost Mice
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Lietuvos Sv. Kazimieras
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# 11274
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Posted
Eucharists at St Thomas 5th Ave are 1979 Rite I, with the exception that the Prayer of Humble Access uses the 1928 language (the phrases that Common Worship in the CofE retained but which TEC threw out). I can't recall that any other '28 language was retained, but I may be mistaken. In any case, any bits of '28 in the Eucharist would be minimal. Thankfully, they use the traditional psalter that lasted through 1928 but which of course got a completely new translation for the 1979 book.
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Oblatus
Shipmate
# 6278
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Posted
quote:
Originally posted by jordan32404:
There are quite a few Episcopal parishes still using the 1928 BCP. From what I understand, anyone can use it with the bishop's permission. I've been to St. Thomas' a few times and have seen the 1928 BCP in the pews as well. It's odd because they really do Rite I liturgy (or, better said, a hybrid rite). I think they still have the 1928 in the pews because the music director refuses to sing the 1979 psalms in Evensongs and the like.
What's odd is that St Thomas' choir (under Gerre Hancock) recorded at least one CD with 1979 BCP psalms. Mostly they use the 1928 ones, and I've assumed the 1928 books are there to help follow the psalms.
St John's, Detroit is one 1928 BCP parish of which I'm aware. Under previous rectors they fought some battles with bishops, but then a truce was worked out. When the bishop visits, I think there's a specially approved Rite I booklet.
[ 02. April 2012, 15:44: Message edited by: Oblatus ]
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Augustine the Aleut
Shipmate
# 1472
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Posted
quote:
Originally posted by Lietuvos Sv. Kazimieras:
A slightly modernised 1549 would be nice. Sigh.
word
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Mockingale
Shipmate
# 16599
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Posted
quote:
Originally posted by Lietuvos Sv. Kazimieras:
Eucharists at St Thomas 5th Ave are 1979 Rite I, with the exception that the Prayer of Humble Access uses the 1928 language (the phrases that Common Worship in the CofE retained but which TEC threw out). I can't recall that any other '28 language was retained, but I may be mistaken. In any case, any bits of '28 in the Eucharist would be minimal. Thankfully, they use the traditional psalter that lasted through 1928 but which of course got a completely new translation for the 1979 book.
Looking over what Communion entailed in the '28 prayer book, we did not do that. It was a Rite I arrangement, but instead of Prayers of the People, there was a short verse and response of prayers between the celebrant and the choir. But I thought it was odd that they didn't even have a reproduction of the Eucharistic Prayer in the leaflet, except for a copy of the Lord's Prayer.
I prefer the older translations of the Psalms, but I would say that I like a more modern translation of the readings. The KJV is very poetic, but a little hard to decipher at times.
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Comper's Child
Shipmate
# 10580
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Posted
From my understanding the '28 book is not so much a theological statement as a liturgical one at St Thomas.
That said I am aware of some parishes in the Dio of Pennsylvania that use the '28 exclusively.
[ 02. April 2012, 17:03: Message edited by: Comper's Child ]
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Ceremoniar
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# 13596
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Posted
When the 1979 BCP was adopted, it was a highly contentious issue. Because the new prayer book was tied into the controversy over the ordination of women, for opponents it was truly a double-edged sword. Most who left and founded (orginally one, then other) continuing churches cited both issues at the top of their lists of reasons for leaving. In an attempt to avoid a repeat of the walkout by some members experienced at the 1976 General Convention when womens' ordination was approved, the 1979 GC adapted "conscience clause language" that left the timeline for adoption of the new book at the discretion of local ordinaries. This was reiterated at the 1982 GC. Prior to that, some bishops had been very insistent on acceptance of both reforms, and there were some very prolonged and contentious litigation cases as parishes pulled out of TEC. A kinder, gentler way was recognized as necessary.
The expectation was that parishes should be given a wide berth in which to assimilate the 1979 BCP. Bishops were exhausted from nearly a decade of difficulties with some parishes, and were not eager to lose more diocesan revenue to continued contention. As a rule, more conciliatory approaches were observed in the 1980s and 1990s--not everywhere, but in most dioceses. The result of this was that the 1928 BCP remained either partially or completely in use at some parishes. Bishops typically operated under informal agreements with rectors, whereby the bishop tacitly permitted the continued use of the old book while the rector continued submitting parish assessments and refrained from creating any public spectacle. (My own childhood TEC parish did not start using the 1979 BCP until a few years ago, after the longtime rector had retired, as had two successive bishops.)
Some bishops still permit the 1928 BCP (and/or the Anglican Service Book), especially where the parish has enjoyed a high profile within the community. This is especially true if the 1979 is used at least some of the time. The current presiding bishop of TEC has seemed to drift back toward the more hardline approach, encouraging diocesan bishops to demand compliance in several areas, especially acceptance of female clergy and, therefore by implication, the 1979 BCP. Time will tell.
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Alogon
Cabin boy emeritus
# 5513
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Posted
I think that the 1928 prayer book is in the pews mainly (if not solely) in order that people can follow the text of the psalms as the choir sings them. I trust that the clergy still actively encourage this. Fr. Andrew certainly did. He can regularly be seen to this day silently mouthing the words along with the choir. He probably hasn't needed a book to do this for decades. But most of us still do.
That the choir may retain the use of Coverdale's language for the psalter fits the spirit, if not the letter, of the rubric allowing "previously authorized texts".
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Patriarchy (n.): A belief in original sin unaccompanied by a belief in God.
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New Yorker
Shipmate
# 9898
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Posted
May I ask a tangential question?
Do TEC or CofE bishops have as much control over priests and parishes as RC bishops?
(Don't think this needs a new thread; if that's wrong let me know.)
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seasick
...over the edge
# 48
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Posted
Insofar as your question relates to their ability to exercise control over the liturgy and in particular the use of the 1928 (US) BCP, then I think it can be within this thread. However, it is capable of a much broader interpretation than that which would make it a full-blown polity question which would need its own thread. That thread would belong in Purgatory.
seasick, Eccles host
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We believe there is, and always was, in every Christian Church, ... an outward priesthood, ordained by Jesus Christ, and an outward sacrifice offered therein. - John Wesley
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PD
Shipmate
# 12436
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Posted
quote:
Originally posted by Ceremoniar:
When the 1979 BCP was adopted, it was a highly contentious issue. Because the new prayer book was tied into the controversy over the ordination of women, for opponents it was truly a double-edged sword. Most who left and founded (orginally one, then other) continuing churches cited both issues at the top of their lists of reasons for leaving. In an attempt to avoid a repeat of the walkout by some members experienced at the 1976 General Convention when womens' ordination was approved, the 1979 GC adapted "conscience clause language" that left the timeline for adoption of the new book at the discretion of local ordinaries. This was reiterated at the 1982 GC. Prior to that, some bishops had been very insistent on acceptance of both reforms, and there were some very prolonged and contentious litigation cases as parishes pulled out of TEC. A kinder, gentler way was recognized as necessary.
The expectation was that parishes should be given a wide berth in which to assimilate the 1979 BCP. Bishops were exhausted from nearly a decade of difficulties with some parishes, and were not eager to lose more diocesan revenue to continued contention. As a rule, more conciliatory approaches were observed in the 1980s and 1990s--not everywhere, but in most dioceses. The result of this was that the 1928 BCP remained either partially or completely in use at some parishes. Bishops typically operated under informal agreements with rectors, whereby the bishop tacitly permitted the continued use of the old book while the rector continued submitting parish assessments and refrained from creating any public spectacle. (My own childhood TEC parish did not start using the 1979 BCP until a few years ago, after the longtime rector had retired, as had two successive bishops.)
Some bishops still permit the 1928 BCP (and/or the Anglican Service Book), especially where the parish has enjoyed a high profile within the community. This is especially true if the 1979 is used at least some of the time. The current presiding bishop of TEC has seemed to drift back toward the more hardline approach, encouraging diocesan bishops to demand compliance in several areas, especially acceptance of female clergy and, therefore by implication, the 1979 BCP. Time will tell.
The Continuing Anglican Movement actually dates back to the 1960s before the ordination of women debate was really an issue. The failure of HoB to discipline +Pike was a major factor, but the general left turn on the part of the GenCon certainly helped stoke the fires of dissention. The Anglican Orthodox Church and the American Episcopal Church (now Anglican Province in America) date from 1963 and 1968 respectively. In its early days the CAM was mainly Broad to Low Church and Southern.
The ones that left in 1976-78 were very much the second wave, and there were a few very influential people within the Fellowship of Concerned Churchmen that made bloody sure the 1977 Continuers would not make common cause with the 1960s group. This, unfortunately started a pattern of schism and counter-schism that lasted for about the next 20 years. That was followed by a short period of cold war, and now we are beginning to see a gradual coming together of the various groups.
I have always had the feeling that WO was the big issue for some folks and the BCP for others. Most, however, would have bewailed the left turn General Convention made both theologically and politically in the late-60s and early-70s. My own parish was formed in 1982 when the then Bishop of AZ was persuing a scorched earth policy against the 1928 BCP, so that was the big issue here.
My own jurisdiction has a Broad Church leaning towards Evangelical orientation which makes us a little different to the other players. My own parish is mainly Catholic leaning, but I have my share of 1928 BCP die-hards. On the other hand, when I go "presiding bishopping" it is mainly a black rochet and chimere affair.
When it comes to the 1928 BCP two parishes in TEC stick in my mind - St John's Episcopal Church, Savannah, GA and St Andrew's Episcopal, Fort Worth. St John's, I think is broad, whilst St Andrew's is as low as the tits on a rattlesnake's belly - as we say around here!
PD
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PD
Shipmate
# 12436
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Posted
sorry about the DP
That should be
"rochet and black chimere"
Holy Week brain fag already!!!
PD
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Roadkill on the Information Super Highway!
My Assorted Rantings - http://www.theoldhighchurchman.blogspot.com
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Pigwidgeon
Ship's Owl
# 10192
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Posted
quote:
Originally posted by Alogon:
Fr. Andrew ...can regularly be seen to this day silently mouthing the words along with the choir. He probably hasn't needed a book to do this for decades. But most of us still do.
I've heard that the reason Fr. Andrew insisted on using the 1928 Psalter when doing a 1979 Rite I was that he had been a chorister as a boy (can't remember where) and had indeed memorized the old Psalter.
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"...that is generally a matter for Pigwidgeon, several other consenting adults, a bottle of cheap Gin and the odd giraffe."
~Tortuf
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jordan32404
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# 15833
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Posted
Did St. Andrew's in Fort Worth stay in TEC or go with Iker to ACNA?
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PD
Shipmate
# 12436
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Posted
Come to think about it I believe they went with +Iker, but that will be a temporary hiatus unless something is agreed out of court.
PD
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Roadkill on the Information Super Highway!
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Josquin
Apprentice
# 8834
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Posted
quote:
Originally posted by Alogon:
I think that the 1928 prayer book is in the pews mainly (if not solely) in order that people can follow the text of the psalms as the choir sings them. I trust that the clergy still actively encourage this. Fr. Andrew certainly did. He can regularly be seen to this day silently mouthing the words along with the choir. He probably hasn't needed a book to do this for decades. But most of us still do.
That the choir may retain the use of Coverdale's language for the psalter fits the spirit, if not the letter, of the rubric allowing "previously authorized texts".
The choir uses the St. Paul's Psalter - now published as the Anglican Psalter, which uses the Coverdale language from the 1662 BCP. The 1928 BCP Psalter varies somewhat from the English 1662 BCP - http://justus.anglican.org/resources/bcp/1928/Psalms.htm
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Ceremoniar
Shipmate
# 13596
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Posted
quote:
Originally posted by PD:
The Continuing Anglican Movement actually dates back to the 1960s before the ordination of women debate was really an issue. The failure of HoB to discipline +Pike was a major factor, but the general left turn on the part of the GenCon certainly helped stoke the fires of dissention. The Anglican Orthodox Church and the American Episcopal Church (now Anglican Province in America) date from 1963 and 1968 respectively. In its early days the CAM was mainly Broad to Low Church and Southern.
The ones that left in 1976-78 were very much the second wave, and there were a few very influential people within the Fellowship of Concerned Churchmen that made bloody sure the 1977 Continuers would not make common cause with the 1960s group. This, unfortunately started a pattern of schism and counter-schism that lasted for about the next 20 years. That was followed by a short period of cold war, and now we are beginning to see a gradual coming together of the various groups.
I have always had the feeling that WO was the big issue for some folks and the BCP for others. Most, however, would have bewailed the left turn General Convention made both theologically and politically in the late-60s and early-70s. My own parish was formed in 1982 when the then Bishop of AZ was persuing a scorched earth policy against the 1928 BCP, so that was the big issue here.
I did not mean to imply that all was completely tranquil in TEC before 1976; indeed, it was the events of the mid-sixties onward, especially +Pike and the 1973 GC permission for women to be ordained to the diaconate, that helped build the pressures experienced in 1976, and to a lesser extent, in 1979 and 1982 GC.
However, for better or worse, it was the BCP controversy that really seemed to light the match, partly because it reognized the possibility of ordaining women. Part of this is my own bias, I suppose, but the Anglican Orthodox and American Episcopal Church departures never seemed to catch the attention of the average piskie in the pew as much as the Chambers consecrations did. That was when the religious and secular media started covering the separations; in the latter case, because it seemingly doveltailed with secular political women's movement issues of the time. (I suppose that my own Anglo-Catholic world of the time had never really taken much notice of the 1960s separations because we considered them the deeds of low churchmen whose credentials we already suspected. As late as the early 1980s I was only marginally aware of the AO group, and only beginning to accept the AE church as a "respectable" group.)
But many piskies in the pew could not conceive of something they had not actually seen in real, life, i.e., female priests, and because there were not yet any in 1976, many still saw this as a somewhat remote concern. If they opposed it, often they operated under the assumption that their rector (and possibly the bishop, if he had voted against it) would ensure that none would ever grace their sannctuary. But the proposed BCP "blue book" seemed something tangible. Because many had seen and experienced the green book before it, and the zebra book, as well as son of zebra (these were all nicknames for various pre-1976 trial use prayer books, based on the color schemes of their respective covers), they had a much firmer grasp on what the practical ramifications of the blue book becoming THE one and only BCP would be. As a result, I suspect that in some instances (especially in non-AC parishes) more passion was spilled in the prayer book controversy than women's ordination.
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Lietuvos Sv. Kazimieras
Shipmate
# 11274
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Posted
RE: St Andrew's, Fort Worth. Interesting phenomenon. This parish is liturgically completely out of step with the rest of its (now secessionist) diocese and always has been, even dating back to before the formation of the TEC Diocese of Fort Worth (which was created out of the western portion of the Diocese of Dallas). St Andrew's is studiously low church in an Anglo-Catholic diocese. Many decades ago I went to an early service of Holy Communion there and seriously wondered if I had somehow mistakenly wandered into a Methodist church. It was all strictly by the 1928 BCP, with celebrant vested in surplice and stole, and a complete economy of any manual gestures. A later visit to their main service, which alternates between choral Morning Prayer and Holy Communion, found the same rigorously protestant approach. At any rate, they did indeed go with the +Iker schism. The rest of the diocese has always been Anglo-Catholic in outlook, with liturgics ranging from advanced Anglo-Catholic to simply High Church, which can seem merely MOTR in that diocese. As far as I can tell, the secessionists did not split along lines of churchmanship. One of the High-to-Anglo-Catholic parishes, All Saints Fort Worth, stayed in TEC, whilst both the protestant St Andrew's and the arch-Anglo-Catholic St Timothy's Fort Worth decamped to schism-ville.
[ 03. April 2012, 13:24: Message edited by: Lietuvos Sv. Kazimieras ]
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Knopwood
Shipmate
# 11596
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Posted
quote:
Originally posted by Ceremoniar:
However, for better or worse, it was the BCP controversy that really seemed to light the match, partly because it reognized the possibility of ordaining women.
I'm ever bemused by Anglo-Catholic continuers who make great hay about rejecting 1979 even as they twist the earlier books into the latter's Western shape.
quote:
Originally posted by Augustine the Aleut:
quote:
Originally posted by Lietuvos Sv. Kazimieras:
A slightly modernised 1549 would be nice. Sigh.
word
![[Killing me]](graemlins/killingme.gif)
quote:
Originally posted by Lietuvos Sv. Kazimieras:
St Andrew's is studiously low church in an Anglo-Catholic diocese. Many decades ago I went to an early service of Holy Communion there and seriously wondered if I had somehow mistakenly wandered into a Methodist church.
Try would no doubt remind us that in Texas the lowness is how you'd know it was Episcopalian and not Methodist!
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The Silent Acolyte
Shipmate
# 1158
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Posted
quote:
Originally posted by jordan32404:
Some other 1928 parishes...
St. John the Evangelist (Newport, RI)
Dunno about that.
Last year I attended the Saturday low mass and the Sunday sung mass, both were from Big Bertha (Anglican Missal, SSJE), though the lectionary was American BCP 1928/1945.
Now that lay lunatics in charge of Zabriskie Memorial have kicked the saintly Fr. Trent Fraser to the curb, things may have changed.
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Mamacita
Lakefront liberal
# 3659
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Posted
quote:
Originally posted by jordan32404:
There are also a number of parishes here in NY that use the 1928 BCP at early services and RIte I at later services.
By "here in NY" do you mean the Diocese of Albany?
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Do not be daunted by the enormity of the world’s grief. Do justly, now. Love mercy, now. Walk humbly, now. You are not obligated to complete the work, but neither are you free to abandon it.
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malik3000
Shipmate
# 11437
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Posted
quote:
Originally posted by jordan32404:
There are also a number of parishes here in NY that use the 1928 BCP at early services and RIte I at later services.
The last time I checked, that's what the Church of Our Saviour, Atlanta does.
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God = love.
Otherwise, things are not just black or white.
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jordan32404
Shipmate
# 15833
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Posted
quote:
Originally posted by Mamacita:
quote:
Originally posted by jordan32404:
There are also a number of parishes here in NY that use the 1928 BCP at early services and RIte I at later services.
By "here in NY" do you mean the Diocese of Albany?
I meant the state in general. At one point I saw a list somewhere but I can't seem to find it. I think that Church of the Incarnation in NYC has an early 1928 service and I saved this church in Long Island which has 1928 services.
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jordan32404
Shipmate
# 15833
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Posted
quote:
Originally posted by Mamacita:
quote:
Originally posted by jordan32404:
There are also a number of parishes here in NY that use the 1928 BCP at early services and RIte I at later services.
By "here in NY" do you mean the Diocese of Albany?
I meant the state in general. At one point I saw a list somewhere but I can't seem to find it. I think that Church of the Incarnation in NYC has an early 1928 service and I saved this church in Long Island which has 1928 services.
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PD
Shipmate
# 12436
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Posted
quote:
Originally posted by LQ:
quote:
Originally posted by Ceremoniar:
However, for better or worse, it was the BCP controversy that really seemed to light the match, partly because it reognized the possibility of ordaining women.
I'm ever bemused by Anglo-Catholic continuers who make great hay about rejecting 1979 even as they twist the earlier books into the latter's Western shape.
quote:
Originally posted by Augustine the Aleut:
quote:
Originally posted by Lietuvos Sv. Kazimieras:
A slightly modernised 1549 would be nice. Sigh.
word
quote:
Originally posted by Lietuvos Sv. Kazimieras:
St Andrew's is studiously low church in an Anglo-Catholic diocese. Many decades ago I went to an early service of Holy Communion there and seriously wondered if I had somehow mistakenly wandered into a Methodist church.
Try would no doubt remind us that in Texas the lowness is how you'd know it was Episcopalian and not Methodist!
The flick knives and the bicycle chains regularly come out between the Anglo-catholic Continuers, the High Church Continuers, and the Low Church fellas. That has always been a big fault line across the Continuum. The group I am involved with is more akin to the original Continuers in churchmanship - Broad, and rather rigidly BCP - but our orders and organisation came about as part of the 1977 Continuum.
I think as the Continuum Anglican Movement coalesces I suspect that the Anglo-catholics will tend to get together and have their own group that honours the 1928 provided that no-one actually ever has to use it. The rest will find their own way of coming together. The general division seems to be between those who are BCP and those who are not.
PD
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Ceremoniar
Shipmate
# 13596
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Posted
quote:
Originally posted by malik3000:
quote:
Originally posted by jordan32404:
There are also a number of parishes here in NY that use the 1928 BCP at early services and RIte I at later services.
The last time I checked, that's what the Church of Our Saviour, Atlanta does.
Nope. Click on their linl "Our Worship" and one is immediately told the 1979 BCP is the norm.
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seasick
...over the edge
# 48
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Posted
I have been to Mass there a few times and I don't remember it being anything other than 1979.
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We believe there is, and always was, in every Christian Church, ... an outward priesthood, ordained by Jesus Christ, and an outward sacrifice offered therein. - John Wesley
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malik3000
Shipmate
# 11437
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Posted
Every service i have been to at Our Saviour has been 1979 BCP -- always traditional language of Rite I, but until recently i'm almost certain their schedule listed an early Sunday morning Eucharist as being the 1928. But thst was last year. I never went to it -- just saw a listing for it, and, as alert Shipmates note, obviously it has been discontinued.
[ 09. April 2012, 18:19: Message edited by: malik3000 ]
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God = love.
Otherwise, things are not just black or white.
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Knopwood
Shipmate
# 11596
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Posted
1928 BCP churches seem to have a good chance of being dedicated either All Saints (surprising the rector of the latter is a King's College man! the "original Columbia" is decidedly not a low-church place) or Saint John's.
St Anna's, New Orleans, used to advertise an early celebration from 1928, but it seems to have vanished from the horarium.
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PD
Shipmate
# 12436
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Posted
quote:
Originally posted by Augustine the Aleut:
quote:
Originally posted by Lietuvos Sv. Kazimieras:
A slightly modernised 1549 would be nice. Sigh.
word
I really do not much care for the 1549 BCP in actual use. The mega-prayer for the Church Malignant/of Consecration-Oblation is enough to induce rigor mortis, never mind a few yawns. It is basically the same problem that the 1764/1912/1929 Scottish Liturgies have - too much of a good thing!
However, I was brought up in the 1662 BCP/English Missal tradition which is much more terse.
PD
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My Assorted Rantings - http://www.theoldhighchurchman.blogspot.com
Posts: 4431 | From: Between a Rock and a Hard Place | Registered: Mar 2007
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Bos Loquax
Shipmate
# 16602
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Posted
In Berkeley, California, there is St. Clement's, which uses 1928 Holy Communion at 8 am on Sundays and 11:30 am on Wednesdays--and 1928 Choral Morning Prayer for the 10 am main service on the fourth Sunday of the month.
I am unfamiliar with the history there, and since I've never been to any of those services--for practical reasons, not for lack of interest--I don't know how things work out in practice. (Before I read this thread, I hadn't looked at their schedule in some time, and either I forgot about their Wednesday 1928 service or it is a recent change. I may get there sometime.)
Posts: 58 | From: California | Registered: Aug 2011
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Fr Weber
Shipmate
# 13472
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Posted
quote:
Originally posted by Bos Loquax:
In Berkeley, California, there is St. Clement's, which uses 1928 Holy Communion at 8 am on Sundays and 11:30 am on Wednesdays--and 1928 Choral Morning Prayer for the 10 am main service on the fourth Sunday of the month.
I am unfamiliar with the history there, and since I've never been to any of those services--for practical reasons, not for lack of interest--I don't know how things work out in practice. (Before I read this thread, I hadn't looked at their schedule in some time, and either I forgot about their Wednesday 1928 service or it is a recent change. I may get there sometime.)
I was just going to mention St Clement's! From what I understand it's fairly low on the candle as well. When I met the rector, he discouraged me from calling him "Father."
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"The Eucharist is not a play, and you're not Jesus."
--Sr Theresa Koernke, IHM
Posts: 2512 | From: Oakland, CA | Registered: Feb 2008
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Amazing Grace
High Church Protestant
# 95
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Posted
quote:
Originally posted by Bos Loquax:
In Berkeley, California, there is St. Clement's, which uses 1928 Holy Communion at 8 am on Sundays and 11:30 am on Wednesdays--and 1928 Choral Morning Prayer for the 10 am main service on the fourth Sunday of the month.
I am unfamiliar with the history there, and since I've never been to any of those services--for practical reasons, not for lack of interest--I don't know how things work out in practice. (Before I read this thread, I hadn't looked at their schedule in some time, and either I forgot about their Wednesday 1928 service or it is a recent change. I may get there sometime.)
Lovely church, worth a visit.
They use Rite I for the Sunday Eucharists but I guess some things are in the 1928 "place" in the service.
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WTFWED? "Remember to always be yourself, unless you suck" - the Gator
Memory Eternal! Sheep 3, Phil the Wise Guy, and Jesus' Evil Twin in the SoF Nativity Play
Posts: 6593 | From: Sittin' by the dock of the [SF] bay | Registered: Jul 2003
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Amazing Grace
High Church Protestant
# 95
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Posted
quote:
Originally posted by Fr Weber:
quote:
Originally posted by Bos Loquax:
In Berkeley, California, there is St. Clement's, which uses 1928 Holy Communion at 8 am on Sundays and 11:30 am on Wednesdays--and 1928 Choral Morning Prayer for the 10 am main service on the fourth Sunday of the month.
I am unfamiliar with the history there, and since I've never been to any of those services--for practical reasons, not for lack of interest--I don't know how things work out in practice. (Before I read this thread, I hadn't looked at their schedule in some time, and either I forgot about their Wednesday 1928 service or it is a recent change. I may get there sometime.)
I was just going to mention St Clement's! From what I understand it's fairly low on the candle as well. When I met the rector, he discouraged me from calling him "Father."
They are rather Low Church for High Church DioCal, all right. I am acquainted with their rector (East Bay EFM was hosted at St C's) and can definitely picture that happening.
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WTFWED? "Remember to always be yourself, unless you suck" - the Gator
Memory Eternal! Sheep 3, Phil the Wise Guy, and Jesus' Evil Twin in the SoF Nativity Play
Posts: 6593 | From: Sittin' by the dock of the [SF] bay | Registered: Jul 2003
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