Prochapels

Emerging chapels ought to develop their own character depending on the local congregation or class from whence they formed. Here is an example of our chapel-in-formation. It’s a copy of olden ‘church methodism’ with proper Anglican distinctives, i.e., ‘anglo-methodist’. Visit Littlewood United Episcopal Chapel for more information.

Littlewood UE Chapel

confirmation-2010

3/10 Confirmation in AZ

The chapel grew from the Bartlett’s home ministry, aka. Queen Anna’s Oratory which began in 2012. A year later our family moved from San Jose’s Rosegarden to nearby Fremont’s Glenmoor neighborhood. With a larger residence, the Oratory more or less assumed the form of a private ‘chapel’ (sometimes called ‘prochapel’, see explanation below). We are now an official congregation of the UECNA, having a vote at both District and National Conventions, as well as giving the UE a definite presence in the Bay Area. Though our worship calls upon friends and family– focusing on regular catechism and holy living– we wish to connect with all ranks and stations of people, thereby promoting the American prayer book, metered psalms, and even class meetings.

Eventually, we’d like to form a ministry-fellowship probably composed of two or three households covenanted together. These homes would provide the basis for a ‘circuit’, or cluster, of lay-led chapels and classes for the Bay Area, gradually leaving ours behind as one among many. Our primary wish isn’t necessarily planting churches but helping private societies use the prayer book and offer venues for services among small, domestic assemblies. This is why denominational affiliation isn’t our foremost concern despite obvious preferences for common prayer and episcopal ordination. Nonetheless, we afford biannual holy communion for those wanting a fuller-connexion to Anglicanism, namely, the UECNA.

To be considered a “chapel”, UE canons require regular prayer between two or three people. Since families are “little congregations”, worship at home is like a church, though reduced to its natural part. Furthermore, there is a long history of house Oratories in England, including those used in domestic rooms (like parlors) for private worship. A brief sketch of home chapels in the 18th-century can be read here (Jacobs, p. 93, 98-101) as well as their occasional use by High Churchmen here (Overton, p. 281-284). Sometimes we call ourselves a ‘prochapel’ to differentiate our family circle from what is normally thought of as a special edifice or small church building. A ‘prochapel’ might also mean a ‘chapel-in-formation’ or likewise religious community.

So, Littlewood UEC imitates the pattern of 17th- & 18th-century Oratories. For example, many religious societies scheduled their weekly fellowship outside church hours, thereby, demonstrating loyalty to the national Church. Eventually, many of these religious societies found their way into the United Societies of the reverend John Wesley, more or less streamlining their organization and practices with Wesley’s discipline.

It ought to be recalled Mr. John Wesley was indeed an Anglican minister, and late-Oxford fellow, who never wished his United societies to leave the Church of England but remain an association of Societies within the Church. Indeed, Mr. Wesley warned his people,

We do not call ourselves Methodists at all. That we call ourselves members of the Church of England is certain. Such we ever were, and such we are to this day.” And, “We, by such a separation should not only throw away the peculiar glory God has given us, but should act in contradiction to that very end which we believe God hath raised us up,.. (so] the first message of all our preachers is to the lost sheep of the Church of England.”

Indeed,he deference to the established Church– where lay-Anglicans held societal gatherings apart from church hours and refrained from administrating the sacraments– was called the “Old Plan“, and those who followed such (like our prochapel) were “old-planners”.

Consequently, on weekdays we do Family Prayer (p. 587-600) while Evening Prayer (p. 21-34) is reserved for Sunday afternoon. This arrangement allows friends and family to attend their respective denominations while keeping with us an evangelical-Anglican fellowship. Family Prayer dates back the older Stuart and Hanoverian religious societies that combined extempore prayer, bible paraphrases, pre-written private prayers, and hymns with fixed portions from the BCP. In fact, the Wesleys called these mixed liturgies where a number of homes participated together ‘enlarged family prayer’. Eventually, this kind of piety found its way into the American book.

The revision of the American BCP not only settled certain questions about private worship, with forms like family prayer, but it better reconciled Protestants to the liturgy by introducing rather generous rubrics. Liberal revision(s) between 1789-1928 typically permitted a wider choice of readings, added catechetical material, and limited repetition for the sake of improving congregational instruction. Themes of flexibility and brevity were peculiar to the American Prayer Book– as testified in the Longer Preface. These principles shewed resilience with the 1928 Book being the end of a line of American revisions that aspired to persuade Evangelicals the good of common prayer without breaching ties to England’s Long Reformation.

Despite this apparent strength, the future of the American 1928 BCP remains dependent on its adoption by younger families. We encourage our friends and family to use the Prayer Book at home if not attend a conservative Anglican Church. Parents (& especially grandparents) ought to use the 1928 BCP with a generational eye, purposely bequeathing it to their children’s children through the same private and public holiness that the BCP commends throughout.

“For where two or three come together in my name, there am I in the midst of them.”   Matthew 18:20 ASV

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