Book Review: A Manual for Priests of the American Church

Welcome to Saturday Book Review time!  On most of the Saturdays this year we’re looking at a liturgy-related book noting (as applicable) its accessibility, devotional usefulness, and reference value.  Or, how easy it is to read, the prayer life it engenders, and how much it can teach you.

One of the most useful supplementary liturgical texts on my shelf is A Manual for Priests of the American Church by Earl H. Maddux.  Originally produced in 1944, it reached a fifth edition in 1968.  Its subtitle is “Complementary to the Occasional Offices of the Book of Common Prayer” (paired with the 1928).  After the 1979 Prayer Book was released, I don’t believe this book had a successor.  This is partly because the 1979 Prayer Book added to its pages a few things supplied in this book, and partly because what remained useful in this book didn’t really need any updating for those who were disposed to its it.

The book consists of three sections: Offices, Blessings, and an Appendix of extra material.

The “Offices” supplement what’s in the 1928 Prayer Book, adding some instructions for emergency and conditional baptism, admitting catechumens, sacramental confession, communion from the reserved sacrament, blessing civil marriages, ministry to (including anointing of) the sick, prayers for the dying and departed, particular situations for Burial services, and the like.  Much of this is found in the 1979 Prayer Book in one form or another.  The 2019 Prayer Book provides a form of most of this material too.  If you’re a 1928 Prayer Book user, this part of the book is still immediately practically useful; for the rest of us it’s informative reference material to see how some of the “new” parts of our prayer book were previously rendered.

The “Blessings” section is the part that I don’t know if can be found in any newer books.  It begins with a set of rubrics about how priests and bishops are to handle priestly blessings, how to vest, what sort of contexts and permissions are necessary, and starts the list with the blessing of holy water, as that is what’s typically used in blessing nearly any other object or locale.  If you are open to this line of tradition, this collection is invaluable, as it represents an Anglican adaptation of traditional Western liturgical material.  My congregation is not particularly high-church in their devotion and piety, but there have been times when they’ve asked me to bless new crosses, bibles, and the like.  Rendering some of this book’s blessings into contemporary English has been a handy resource for me!  It’s got blessings for advent wreaths, vestments, pictures, pregnant women, children, books, candles, houses, other types of buildings, prayer beads, vehicles, even including…

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you know… just in case you’re the chaplain to NASA or something.  Clearly the star-gazing 60’s had an impact on the later editions of this book!

The Appendix section of this book is a sort of catch-all for various bits and bobs.  More blessings and offices, including the Asperges, the Benediction of the Blessed Sacrament, imposition of ashes for Ash Wednesday, and large pile of additional blessings and prayers, fill another 70 pages of the volume.  A few of these features (like ashes for Ash Wednesday) have found their way into modern prayer books, and therefore make for interesting comparative liturgical study as we consider how mid-20th-century highchurchmen sought to restore ancient traditions such as the imposition of ashes into the Anglican context.

The book closes with a set of indexes, making its rather scattered contents much easier to find, especially if you find yourself “is there a blessing/prayer for this?”

As you can probably tell from a number of the features listed in this book by now, this is a decidedly highchurch, Anglo-Catholic, resource.  It is to such a degree that many would consider this in violation of the Anglican formularies by (re-)introducing prayers for the departed, traditions that suggest a “sacerdotal” priesthood, and so-called Roman superstitions concerning the Sacrament of Holy Communion.  A lowchurch or charismatic Anglican may find elements of this book useful on a careful pick-and-choose basis, but on the whole this book is unashamedly Anglo-Catholic.  However, before you dismiss this book entirely on theological-party grounds, it should be noted that this book is presented as complementary to the Prayer Book; nothing in here replaces the authorized Prayer Book.  So let us not regard this book as representing a divisive element who wanted to replace the Prayer Book; that is an extreme to be found elsewhere, not here.

The Saint Aelfric Customary, apart from its primary role of parsing out the execution of the 2019 Prayer Book liturgy in a traditional manner, also aims to provide some supplemental liturgical material, and many of the blessings in this book will be drawn upon, adapted into contemporary English to match our new Prayer Book’s style.  If you are priest with even just a little bit of high-church interest, I recommend this book very highly; it is a useful resource to have around, even if it’s only practically useful once in a blue moon!

The ratings in short:

Accessibility: 4/5
Because it’s been through a few additions, some of its sections, especially the Appendix, aren’t as logically ordered as one might wish.  But the index section in the back is simple, making it easy to find what you’re looking for.  The fact that its material is in traditional English may also be a slight deterrent for those unused to it.

Devotional Usefulness: 2/5
It’s hard to rate this book on this scale.  If you’re an Anglo-Catholic Priest, in a high church 1928 Prayer Book parish, then this book is probably a 4.  For the rest of us priests, though, this is much more of an occasional resource.  If you’re not ordained, this book will almost never be “useful” to you at all.

Reference Value: 3/5
From the standpoint of the History of Liturgy, or liturgiology, this is a really cool text.  You get see, here, several examples of Anglo-Catholic recoveries of traditional liturgical material before it gets appropriated the Liturgical Movement of the 1960’s as represented in the 1979 Prayer Book.  In this sense, then, this book is a fascinating study to anyone interested in the subject.

By way of a last word, this is a book that I think all Anglican priests should know about, most should have, even if only a few will use.

On Private Confession

So with Lent around the corner, let’s talk about the sacramental rite of Confession and Absolution.  In the upcoming 2019 Prayer Book, this is a simple matter: go to the “Rites of Healing” section and use that brief liturgy with your priest.  A traditional practice is to make a confession on Shrove Tuesday in preparation for Ash Wednesday.  This is part of the genius of Pre-Lent; having three and a half weeks to prepare for Lent meant you had time to prepare your Confession, which you could make on the day before Ash Wednesday, and then Lent would be the season of penitence in light of the confession you already made. Rather than 40 days of self-examination, it was 40 days of spiritual warfare to grow in grace after that confession.

Shrove

Now, one of the big objections raised against confession to a priest is that it’s a “Catholic” practice, and we’re “Protestants.”  While I could quibble with the terminology, I think it’ll be easier simply to argue in favor of the practice of Private Confession – that it is, and always has been, an option in classical Anglicanism.

Consideration #1 – the Exhoration

The Exhortation(s) in the Communion service invite those who are penitent to come to the priest for absolution and counsel. This is a public announcement to a private invitation. Reading this as a public confession is completely against the context, as the public confession follows shortly thereafter. That invitation is meant to eradicate “any scruples or doubt” in the individual conscience.  Even now, that invitation still exists in the Exhortation:

If you have come here today with a troubled conscience, and you need help and counsel, come to me, or to some other priest, and confess your sins; that you may receive godly counsel, direction, and absolution. To do so will both satisfy your conscience and remove any scruples or doubt.

Consideration #2 – Theological Consistency

The theology of priestly absolution is supported in the explicit wording of the Absolution in the Daily Office and in the Words of Ordination in the “Ordering of Priests” liturgy at the very moment of laying-on of hands.  The wording hasn’t really changed since 1662:

Receive the Holy Spirit for the Office and Work of a Priest in the Church of God, now committed to you by the Imposition of our Hands. If you forgive the sins of anyone, they are forgiven. If you withhold forgiveness from anyone, it is withheld. Be a faithful minister of God’s holy Word and Sacraments; in the Name of the Father, and of the Son, and of the Holy Spirit.

The authority of the priest to absolve is further supported in the text of the Daily Office’s words of absolution, again substantially unchanged since the originals:

Almighty God, the Father of our Lord Jesus Christ, desires not the death of sinners, but that they may turn from their wickedness and live. He has empowered and commanded his ministers to pronounce to his people, being penitent, the absolution and remission of their sins…

Consideration #3 – a classical prayer book example

Until 1979 the Prayer Books did not provide a liturgy for private confessions, but they did provide a model for how it could be done.  The practical example of this invitation to private confession is modeled in the Ministration of the Sick, in which the sick person is invited to confess to the priest (using very similar phraseology to the Exhortation).  You can see the whole liturgy here, but the specific words are as follows.

Here shall the sick perſon be moved to make a special Confession of his sins, if he feel his conscience troubled with any weighty matter.  After which Confession, the Prieſt shall absolve him (if he humbly and heartily desire it) after this sort:

OUR Lord Jesus Christ, who hath left power to his Church to absolve all sinners who truly repent and believe in him, of his great mercy forgive thee thine offences: And by his authority committed to me, I absolve thee from all thy sins, In the Name of the Father, and of the Son, and of the Holy Ghost. Amen.

The 1662 Prayer Book is anything but a Papist document; it should be noted that the Lutherans also generally maintained a sacramental (or almost-sacramental) status for absolution by a pastor in their theological tradition.

Consideration #4 – why Private Confession was absent from the old Prayer Books

One might question why the old prayer books, if my arguments are correct, didn’t simply provide a liturgy for private confession.  The answer is simple: a private confession is by definition not “common prayer” and therefore didn’t need to be in the Prayer Book itself.  The only part of a private confession that needs (or ought) to be scripted is the priestly absolution, and the minister already has three statements of absolution in the Prayer Book to choose from (Daily Office, Communion, Visitation of the Sick); there need not be any further liturgical form to the saying of a private confession.

That being said, it’s nice to have a brief summary of private confession to a priest in the modern prayer books.  Even though it’s not strictly necessary, having set forms and structure for the confessee can help him or her feel more comfortable in the moment, and cut down on the awkward of feelings of “am I doing this right?”  The only thing that matters is honest contrition about the sins being confessed, so having a liturgical form can help reduce the awkwardness of knowing “how” to say it.