Month: July 2026

In the Communion of Evangelical Episcopal Churches (CEEC), we often speak of the beautiful convergence of three streams: Evangelical, Sacramental/Liturgical, and Charismatic. Yet, for some, a question lingers: How does the spontaneous, often unpredictable operation of the Holy Spirit’s gifts fit within the structured, ordered beauty of the Book of Common Prayer? Far from being contradictory, this integration is the heartbeat of our worship.

As Archbishop of Miz City Church in Lethbridge, I share and teach the CEEC values and affirm that we are fully charismatic, just as we are fully liturgical and sacramental. This is not a compromise but a fulfillment, where the river of the Spirit flows powerfully within the ancient banks of liturgy.

The Liturgy as a Framework, Not a Fence

First, we must understand the liturgy correctly. It is not a rigid fence that imprisons the Spirit, but a sacred framework that gives our worship shape, depth, and theological grounding. The Book of Common Prayer, as we use it in the CEEC, connects us to the historic, apostolic faith and the “Great Tradition” of the Church.

But a framework is not a cage. As one theologian notes, to stifle anyone’s “gift,” no matter how “strange,” may be cheating the community of what God wants it to have. Our liturgy provides a secure home, a “plumb line” of biblical truth and historic practice, within which the Spirit’s gifts can operate safely, fruitfully, and for the common good. The goal is not a “religious free-for-all” but the nourishment and growth of the community through God working through persons.

The Charismatic Stream in Action

How, then, does this look in practice within a CEEC parish?

1. A People of Expectancy: We gather not as spectators to a performance but as participants in a divine encounter. We are “receptive to the work of the Holy Spirit” and encourage our parishes to expect and welcome His involvement through spiritual gifts in our worship, service, and relationships. This expectancy is the posture of our hearts from the opening acclamation.
2. Spontaneous Within the Script: The operation of charismatic gifts is best understood as a semi-scripted improvisational activity, similar to a skilled jazz musician creating new, beautiful music within the structure of a song. For example:

• Times of Ministry: During the Prayers of the People or after the sermon, there may be times set aside for congregational members to share a prophetic word, a word of knowledge, or to pray for healing, always in submission to the leadership and the Word of God.
• Spontaneous Praise: The music and singing, which can include both rich historic hymns and contemporary expressions, is a prime vehicle for the Spirit. As one source notes, the congregational music itself is seen as a means of expressing the “charismatic Spirit” . At Miz City Church, this reflects the CEEC vision that worship music should “represent both the rich tradition of the historic faith and the contemporary expressions of praise to the Lord”.
• A Space for the Spirit’s Nudge: A bishop or celebrant, free in the Spirit, may feel led to extend a portion of the liturgy, adjust a prayer, or call for a time of silence for the Spirit to speak. This is not a disruption but a “listening and playing along” with the faithful guidance of the Holy Spirit.

Lex Orandi, Lex Credendi: The Law of Prayer is the Law of Belief

This integration is not an optional add-on. Our worship shapes our theology. When we pray a structured liturgy while being open to the Spirit’s gifts, we are teaching ourselves and our congregation a profound truth: God is both the God of order and the God who “breathes where He wills”. We are declaring that the Christian life is a life “in and through the Spirit”.

A Vision of Unity

Perhaps the most powerful aspect of this convergence is its witness to Christian unity. In a world that often forces a choice between structure and spontaneity, between tradition and experience, the CEEC offers a third way: both/and. As Archbishop Zopoula’s vision demonstrates, we can have the deep, historical roots of the liturgical tradition and the vibrant, life-giving power of the charismatic stream, flowing together as one mighty river.

This is not just a style of worship; it is a theology of transformation. It is the conviction that the same Spirit who hovered over the waters at creation, who filled the apostles at Pentecost, and who has been poured out on the Church for two millennia, is present and active in our worship today, making us more fully the Body of Christ. At Miz City Church and throughout the CEEC, we are committed to this “high-risk worship,” where we are freed to operate in the gifts and enliven the liturgy for the glory of God and the building up of His Church.

As a community within the Communion of Evangelical Episcopal Churches (CEEC), we stand at a unique and vibrant crossroads of Christian tradition. We are a convergence movement, embracing the fullness of the Church’s history, the authority of Scripture, the personal relationship with Jesus Christ emphasized by evangelicals, and the ancient, life-giving rhythms of liturgical worship .

This unity is not merely a bureaucratic agreement. It is a lived reality that finds its most profound expression in our worship, particularly in the sacraments of Baptism and the Eucharist. In a world that often feels fragmented and disconnected, embodied worship offers a powerful, tangible proclamation of the Gospel. It is here, through water, bread, and wine, that we preach Christ, prepare converts for a new way of living, and unleash the evangelistic power of a faith that can be seen, touched, and tasted.

Preaching Christ Through Liturgical Worship

Our worship is a proclamation. When we gather, we are not merely performing a ritual; we are making a public statement of faith. This is the heart of the ancient principle, lex orandi, lex credendi, the law of prayer is the law of belief. We believe what we pray, and our prayers shape our belief.

At the center of our liturgy stands Christ crucified and risen. When we recite the Nicene Creed, we are not simply reciting historical facts; we are declaring our allegiance to the King of Kings. When we celebrate the Eucharist, we proclaim the Lord’s death until He comes. The Eucharist is a visible sermon, an embodied Word that speaks of sacrifice, forgiveness, and a new covenant. It is the gospel dramatized, made tangible for every person in the congregation. This embodied worship is a central part of the evangelistic character of the Church, forming the people of God to live out the gospel in the world.

Preparing Converts for Sacramental Living

The journey into this sacramental life is not a one-time decision but a process of transformation. This is why we, like the early Church, emphasize a period of preparation for those coming to faith, a modern-day catechumenate. The goal is not just to teach them about God but to immerse them in the life of faith.

Converts are welcomed into a community where they learn to live out their new identity. They are formed by the Word of God and the prayers of the Church. This process, much like the nurturing of a hatchling under a mother’s wing as described in my own reflections, is about finding a new home. Our faith guides us in a new way of life. It is in the context of a supportive community, where they witness lives of charity, hope, and unity, that their faith is strengthened and matured. The sacraments are the culmination of this journey, and once received, they become the ongoing nourishment for a life of discipleship.

The Evangelistic Power of Embodied Worship

There is a profound evangelistic power in the fact that our worship is embodied. As the CEEC, we understand that the Word of God not only rings in the air but also reaches out to touch us. This is the heart of the sacramental vision: our faith is not just a mental assent but a physical reality.

When we baptize, we proclaim that our sins are washed away. When we share the Eucharist, we proclaim that Christ’s body was broken for us. These acts are “sacraments of faith” that nourish, strengthen, and express our belief. They are a powerful witness to a world that is skeptical of mere words. This is the convergence of the spiritual and the physical that Robert Webber spoke of; our participation in liturgy is itself a means for evangelization. The story of God’s salvation is sung, prayed, and tasted, inviting seekers to “come and see” a faith that is alive in the community of believers.

Conclusion

In the Communion of Evangelical Episcopal Churches, we are not simply maintaining a tradition; we are living a mission. Our sacramental worship is a dynamic, evangelistic force. Through Baptism and the Eucharist, we preach Christ, we form His disciples, and we build a community that embodies the good news of His Kingdom. This is the power of our convergence, a faith that is deeply rooted and dynamically alive, ready to share the hope of Christ with Lethbridge and the world.