Reprinted from the House of Deputies News
As a parish priest, I see a need for Common Prayer revision, but I am strongly opposed to Book of Common Prayer revision. Lest you imagine I am preparing to found the 1979 BCP Society, let me explain.
Certainly, parts of the Book of Common Prayer need to be revised and refreshed. From marriage liturgies that no longer reflect our current usage to limited options for gender-neutral or expanded language for God, our prayer book occasionally makes it clear that our church is in a different place than we were in the 1970’s (for which we can mostly be grateful). Many of the proposals at the General Convention for BCP revisions deal with important issues that our liturgical life will need to address to move forward.
At the same time, I desperately want to see revision that allows us to expand our resources without requiring a brand new Book of Common Prayer. I say this practically. My church probably has about four hundred 1979 BCPs in our building. On an average week, less than twenty of them get opened, and they are almost never touched on Sunday morning. Everything the congregation needs for our public worship services is in a bulletin. We’ve found that visitors are more likely to return if they can use a bulletin instead of a BCP and a hymnal and a bulletin. As a quick glance of the pages shows, even when we did use a couple hundred BCPs every week, mostly we used the same pages over and over again.
I have found, surprisingly, that I don’t even use my own BCP very often. I use apps for the daily office. When I go to the hospital, I have found that my phone contains the BCP, the Bible, and any hymns I might want to sing or play. I would also note that most of the BCPs I own currently have the wrong lectionary in them, so I have to use the internet or another resource to find the Sunday readings.
What I hope does not happen is that over the next six years we create the 2024 Book of Common Prayer that requires my congregation either to spend thousands of dollars on physical books that will never be used (and that we will want to change three years after they are published), or to have only the “old” prayer book in our pews. Our current prayer books are very helpful to find a collect before a meeting or to go into the chapel and read compline with the youth group. I also am not hearing any great outcry to remove significant pieces of the prayer book. Is anyone really suggesting we eliminate Rite I, for example, or forbid a couple from using the current marriage rite? Instead of focusing on what is in our printed books, which is cutting edge technology from 1550, let’s make the needed changes in our liturgical life in preparation for whatever the right technology will be for 2050.
Instead of a new book, we need new resources and a canonically appropriate avenue to authorize them for the whole church. At this convention, I would like to see the first reading of a constitutional amendment that creates such a process. Instead of new print publications, we need the capacity to create the resources that the church needs on an ongoing basis. Such a process will also be the easiest way to continue to offer the church’s liturgical resources in an increasing variety of languages (Spanish and French are only the beginning of the translations we currently need, and if our evangelism efforts are successful we will need translations in ten years into languages we have not even started to consider.).
I hope also that as we develop new resources, they are free to download in easily accessible formats for the entire church to use. Our pension fund does not need profits from our liturgical resources to keep retired clergy from poverty, and using an authorized Eucharistic prayer should not require an extra hour of work on the part of the parish staff.
I know that there are many reasons to look at the revision of our Book of Common Prayer. Focusing on the needs of our church’s congregational liturgical and prayer life, however, leads me to strongly support common prayer revision without revising the book.
The Rev. Adam Trambley, a deputy from the Diocese of Northwestern Pennsylvania, is co-author of “Acts to Action: The New Testament’s guide to Evangelism and Mission.”
This post is the seventh installment of our “Meet the Deputies” series, introducing our eight representatives to the 79th General Convention. To view other “Meet the Deputy” interviews and follow General Convention coverage, click here.
By The Rev. Canon Susan Brown Snook, Canon for Church Growth and Development
What role does preaching play in leading a congregation toward vitality? Given that a priest’s best opportunity to communicate with parishioners each week is a 12-minute sermon, how can our preaching help a congregation grow, spiritually and numerically?
I posed this question to my good friend, the Rev. Dr. Adam Trambley, rector of St. John’s Episcopal Church, Sharon, Pennsylvania. He offered some helpful ways to think about preaching.
First, he says, think of your preaching over a year or a multi-year period as one long sermon, “trying to create in effect a continuous sermon that weaves through an extended period of time. You’re not just thinking about what the readings say this morning. You’re thinking about where you want your congregation to go, and what to say about today’s lectionary, this congregation, and this community that will move you toward that place.”
Every congregation has its strengths and weaknesses, says Trambley. Following the Natural Church Development approach, he points out that according to the theory, taking the next step in congregational vitality means shoring up a congregation’s weaknesses. Natural Church Development describes eight components of congregational vitality: empowering leadership, gift-based ministry, passionate spirituality, effective structures, inspiring worship, holistic small groups, need-oriented evangelism, and loving relationships. The weakest component of this mix is the one a congregation needs to improve to grow, spiritually and numerically.
Based on this theory, Trambley says, “you have to know where you’re going and what needs to be addressed, and you have to weave those together over time. If you want a congregation to change, you can’t just give one sermon that gives the answer, because 30% of the people won’t be there to hear it, and people don’t change that quickly anyway. Even a 4-week sermon series can be helpful, but that can lead to a situation where everyone says, okay, evangelism is the thing for Advent, but in Epiphany we’re moving on to something else!”
So if we know that evangelism, for instance, is the thing we need to work on over the next 18 months, then Trambley says we need to think about that component every week. “How can I touch on that issue in this sermon? It’s about slowly changing their language and their thinking so they come to expect that’s what we’re talking about, but not so they’re hit over the head with it as if they’re wrong. Instead, they’re just slowly introduced to this idea over and over again. You describe the ways scripture talks about this issue until it sinks in. You choose stories and illustrations that speak about that issue. When you preach, you’re constantly looking at ways you can give examples of where this is done in the community or the congregation, things you can lift up as ways you saw God at work this week. You praise the people you saw doing those things, without ever saying negative things about the places where it’s not happening. You lift it up so that people want to join in. You admit your own struggles with that component and you highlight any nascent growth you see happening in that area. It can’t all happen in one or three sermons.”
I asked how Trambley incorporates this approach with the scriptures in each Sunday’s lectionary readings. Of course he uses the lectionary, he says. But with four lectionary readings each Sunday, he says, “you can almost always find a point that helps people move in the direction you believe God is calling them to go. The point is to preach strategically, with an end in mind for the congregation. Even if the main point of that week’s sermon is another topic, and the focus of most sermons will be on another theme, I still try to find a place to spend at least a sentence or two on my long-term goal.”
“What I want to do over time,” explains Trambley, “is give people a language they don’t have that is positive and compelling and relates this area they need to grow in to the Christian faith, allows that to seep into the whole congregation, so if there’s one group that wants to take positive steps in that area, there’s room for that to happen. You’ve lifted it up, helped them see how it fits. Others might start taking small steps in that direction too.”
If you are a regular preacher in a congregation, how have you used your preaching to support congregational vitality? How have you preached to develop disciples and move the congregation toward mission? I would like to hear your stories. Contact me at CanonSusan@epiok.org.
The Rev. Canon Susan Brown Snook
Canon for Church Growth and Development
 This approach is described by Christian Schwarz, Natural Church Development: A Guide to Eight Essential Qualities of Healthy Churches (ChurchSmart Resources, 1996).
This article originally appeared at The Black Giraffe blog on Tuesday, April 17.
When I read a draft of Walk in Love: Episcopal Beliefs and Practices, I was elated. Here, finally, was the book about the Episcopal Church that I had wanted to give to inquirers for my entire ministry. The love that Scott Gunn and Melody Wilson Shobe have for their church infuses the entire volume, and their desire to explain their beloved church to others is thorough, readable, and insightful.
Three qualities make Walk in Love particularly valuable to anyone looking for a book about the Episcopal Church. First, this volume focuses on the key elements of who we are from the perspective of what is most important to us, instead of trying to differentiate us from other flavors of Christianity. The book opens with the liturgy and the sacraments, which are the central elements of our worship and a key experience for our common life.
Second, this volume is thorough, covering a lot of ground to describe many important aspects of our faith. After the sacraments, Gunn and Shobe look at how we pray at different times, our basic beliefs, how the church is structured, the Trinity, and how we live out our faith more deeply. At 338 pages, the book is long, but the chapters are short, with each section broken up into easily digestible pieces.
Finally, the book is accessible, with a clear organization, personal stories, reflection questions, pull-out boxes, and a writing style that doesn’t assume any particular background. Reading Walk in Love is like having two dedicated guides leading you through their favorite community, explaining what is happening, why it is happening, and why it is so important to them. Gunn and Shobe are sharing how the Episcopal Church embodies and proclaims the good news of Jesus Christ. Their work is generous and expresses the breadth of our traditions, lifting up aspects of our life that could be recognized in almost every Episcopal congregation.
The cover design is beautiful, and the binding is solid, especially for a large paperback volume.
As I noted in the blurb I gave to the editors after my initial reading, I believe that this book is the most comprehensive, and comprehensible, guide to Episcopal faith and practice available. It is perfect book for new comers, long-time members, and anyone in between.
Forward Movement is also publishing a free curriculum called Practicing Our Faith that is based on Walk in Love. This curriculum will be available in the spring of 2018.
To order copies of Walk in Love, including bulk discounts, or to find out more about Practicing Our Faith, go to:
The Rev. Adam Trambley is rector of St. John’s Episcopal Church in Sharon.
At the end of July, eleven us of from our Diocese, including eight from the Shenango Valley, spent eight days on a mission trip to the Dominican Republic. After spending the weekend getting acclimated, preparing, and attending worship, we helped with a Vacation Bible School in the morning and ran an eyeglass clinic in the afternoon. We also had opportunities to build relationships with a number of people from the church over meals and other fellowship time.
The trip was successful, based on the outcomes we could see. The Bible school grew each day as children from the neighborhood invited their friends, and the games and crafts we brought to accompany the local teachers’ Bible lessons seemed to go well. We were also able to match up over 100 people with eyeglasses that met their needs, including some for senior citizens who had never had glasses before. Seeing the joy on their faces as they could see clearly for the first time in decades or even in their entire lives was a real blessing. Everyone on our team was able to find God at work during the week and learned something about themselves and life in the Dominican Republic.
Mission trips, regardless of the destination, are important because our God is a sending God. In the scriptures, we hear God repeatedly telling people to “Go!” Abraham is told to “Go!” Moses is told to “Go!” Isaiah is told to “Go!” Jesus sends out the 12 and the 70 and tells them to “Go!” Jesus’ Great Commission begins with “Go!” In those rare instances where Jesus says to “stay,” the staying is only temporary. “Stay in the city until you have been clothed with power from on high,” Jesus says to his disciples before ascending (Luke 24:49). After the Holy Spirit descends those same disciples will be witnesses, going from Jerusalem to Judea, to Samaria, and to the ends of the earth. We know that God even sent his only Son to come into the world. God is all about sending.
If God is telling us to “Go!” then we need to listen. We need to pay attention, however, to where God is sending us. Abraham was sent to another land. Moses was sent to Pharaoh. Isaiah was sent to his own people. Sometimes we are sent to unknown people on the other side of the world, but sometimes we are sent to people we know very well. Not everybody is going to take a mission trip to another country. Yet all of us have family members, friends, neighbors, or others within our circles of relationships who need to experience the love and good news of Jesus. The important thing is that we get up and “Go!”
Going means that we leave behind our security and our established ways of doing things so that we can be open to what God might have in mind. Going means caring more about sharing God’s love and good news with someone else than our own comfort and convenience. Going means that we offer ourselves to be used by God however he can use us to touch other lives.
When we are sent on a mission trip to another country, we may be giving up our language, our familiar foods, and potable tap water. We may have a program to implement, but have never met the individuals with whom we will be sharing Christ’s love. When we are sent within our own communities however, what we are giving up can be much more difficult. We may need to give up our judgments and resentments toward someone. We may need to give up our certainty that nothing will change. We may need to give up our control or our comfort with a situation or relationship. Instead we can offer God the gifts we have and use them where we are sent without any expectations except that God will be at work. We might cook a meal, watch someone’s children, share some music, offer prayers, or just be a listening ear. If we are obedient to God and go where God sends us, we can rest assured that God will do the rest.
We saw God show up in numerous places when we went to the Dominican Republic. Imagine how you will see God at work when you go where you are sent.
The Rev. Adam Trambley is rector of St. John’s Episcopal Church in Sharon.