Alice Linsley: Changing the Church by Stealth

The shrinking Episcopal Church welcomes all. It prides itself on diversity and inclusion. In 1976 the General Convention of ECUSA affirmed homosexual behavior when it passed the “we are children of God” resolution.

In 1977, Bishop Paul Moore (NY) ordained the lesbian Ellen Marie Barrett to the priesthood. She served as Integrity's first co-president along with the late Louie Crew.

Most Episcopalians slept through these changes, many of which were launched with great stealth, as Crew admits in this statement from his paper "Changing the Church": "More 'irregular' ordinations of women took place… after our convention. In Washington at the time, on a missionary journey to our new chapters in the east, Jim Wickliff and I yielded to the counsel of friends who advised that our visibility at the ordination might put in jeopardy lesbians among all early ordinands."

However, the consecration of Gene Robinson in November 2003 stirred many to wakefulness, but by then it was too late to reverse the disastrous course of the Episcopal Church.

There is a popular saying Lex orandi, lex credendi. It means that that there is a direct relationship between the law of praying (lex orandi) and the law of believing (lex credendi). Change the prayers of a community and you can change their beliefs. Innovation can direct people's thoughts away from the received tradition. That happened when the Episcopal Church introduced its 1979 prayer book. It should have been called "A Book of Alternative Services" as was done in other Anglican Provinces that introduced experimental liturgies in the 1970s.

By comparing the ECUSA/TEC prayer book to the Book of Common Prayer 1928 one sees the degradation of orthodox theology and the exultation of TEC's social justice agenda. Even advocates of the 1979 prayer book recognized that it presents heterodox theology, what Urban T. Holmes termed a "differentiated" theology. An Episcopal priest and theologian, Holmes understood that the liturgical revisions of the 1970s drew more on Process Theology and modern philosophy than on Scripture, Tradition, and the Church Fathers. In reference to the Episcopal Church 1979 Prayer Book, he wrote, "It is evident that Episcopalians as a whole are not clear about what has happened. The renewal movement in the 1970s, apart from the liturgical renewal, often reflects a nostalgia for a classical theology which many theologians know has not been viable for almost 200 years. The 1979 Book of Common Prayer is a product of a corporate, differentiated theological mind, which is not totally congruent with many of the inherited formularies of the last few centuries. This reality must soon ‘come home to roost’ in one way or another."

Holmes added, "The church has awakened to the demise of classical theology."

Holmes admitted that the 1979 prayer book is not orthodox, and it does not align with what Anglicans have always believed and how they have always prayed.

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