You may be asking yourself, “Why is this columnist writing about the Book of Alternative Services? It has been around for so long.” Answer: Because it has been around for so long…. 41 years to be exact. Many more people have joined or grown up in the Anglican Church since its publication and only know it as that green book used to follow weekly Sunday services in most congregations. My assumption is that the average parishioner has never really explored it and doesn’t realize what a great resource it can be for everyone, not only worship leaders. It is much more than a service book.
The BAS was created to provide contemporary and flexible liturgical alternatives to the 1962 Book of Common Prayer (BCP) that originated from England in 1549. It was created to meet a demand for modern inclusive language, a renewed emphasis on the Eucharist, and to incorporate liturgies that offered more pastoral flexibility. Published in 1985, the BAS is the culmination of 14 years hard work on the part of the Doctrine and Worship Committee. 1971-1985 marked a period of experimentation, evaluation and change. It is not surprising, then, that the committee experienced a lot of growing pains with emotionally charged moments of tension along the way. After all, the church was embarking on a liturgical reformation! Change is not always easy and liturgical change has often been treated as a phenomenon, unique only in its present time. We forget that Anglicanism emerged from the reformation period of 16th century England, which was characterized by even greater liturgical change than our own. When the BAS was introduced, it was controversial. Some welcomed it immediately while others met it with such intense resistance that they formed the Prayer Book Society, which continues to support the sole use of the BCP to this day.
Following is an overview of the BAS, highlighting content that might be of interest and even useful to the average parishioner.
- The Introduction, pp7-13 – provides in depth information about the creation of the BAS, with liturgical and theological insights.
- The Calendar of the Church Year, pp14-33 – explains how the church year works and outlines Feasts and Holy days.
- The Daily Office, pp 36-143 – discusses the daily prayer and worship practices of the early Christians with formats for morning and evening prayer, the Penitential Rite along with the use of scripture readings and the use of music.
- Holy Baptism and Reconciliation, pp146-172 – cover the baptism of infants, older children and adults, conditional and emergency baptisms, the reception of those seeking membership in the Anglican Church, reaffirmation of promises, and reconciliation of the penitent.
- The Holy Eucharist, pp 174-260 – provides Eucharist service formats in BCP style with traditional language (p 230) and contemporary style (p185), offering 6 Eucharistic prayer options. There is also a format for Communion under Special Circumstances, used for those who cannot attend church due to physical limitations.
- The Proper of the Church Year, pp262- 524 – covers prayers and readings for every Sunday and Holy Day in the church year.
- Pastoral Offices, Episcopal Offices, and Parish Thanksgiving and Prayers, pp 526-695 – focus on marriage services, ministry to the sick and dying, funerals, internment of ashes, thanksgiving for the gift of a child, the blessing of oils, confirmations, ordinations, anniversary of a parish, and home prayers.
- The Psalter, pp707-909 – is the complete Book of Psalms
- Music, pp 912-924 – is a resource of plainsong melodies, responses, and acclamations for singing parts of the liturgy.
Considering that that BAS is 41 years old you may be wondering if it is still relevant today. I say yes. Of course, since the last century our society, our language, and our liturgies have evolved at a much faster pace, and will continue to do so. However, I think it is still an excellent tool for Anglicans to learn about their church, especially new comers. To quote Peter Davison’s 2010 reflection in the Anglican Journal, “The BAS is not ‘the last word in liturgy, but we can be grateful for the ways in which it has brought us together, and provided a platform for the ongoing renewal of the church.”
