The Church of the Redemption
In God's Providence, the Church of the Redemption has ended regular worship services.
This site will remain as a testimony to Redemption's "fighting the good fight".
Pastor Emeritus - Rev. Mr. Robert N. McIntyre
s a continuing, traditional evangelical church, the Church of the Redemption stands with other evangelical branches of Christ's Church in affirming the biblical teaching of salvation found only in our Saviour, Jesus Christ and the authority of the Bible. We believe the Bible to be the infallible, inerrant Word of God, containing all things necessary for faith and doctrine, and the ONLY source of God's revelation. (See Article Five of the Thirty-five Articles of Religion.) As Reformed believers, we deny any claimed revelation apart from the Word of God, be they private voices, church traditions, or "charismatic gifts".
We also stand squarely with our brethren of the Reformed faith. We proclaim the doctrines of grace, so ably expounded by the Reformers. As a church of the Edwardian English Reformation tradition, we trace our existence and our doctrine to the English Reformation, and claim as our spiritual forebears such men as Wyclif, Cranmer, Latimer, Ridley, Hooper, à Lasco, Bucer, Martyr, and Calvin.
Our founders separated from the Protestant Episcopal Church in 1873. The Protestant Episcopal Church had moved higher in ritual and practice as a result of the Oxford Movement, leaving the thoroughly Protestant, Evangelical and Reformed low church believers with no other option.
he Church of the Redemption worships using the 1930 traditional Book of Common Prayer of the Reformed Episcopal Church (reprinted in 1932 and 1963). Our Prayer Book is a descendent of the first American Prayer Book of Bishop William White, Chaplain to the Revolutionary Army. Bishop White's book itself was a descendant of the Second Book of Edward VI (1552). With this Protestant, evangelical lineage, our Low Church Prayer Book has had purged from its text any Romanizing elements such as prayers for the dead, altars, baptismal regeneration, priests and priestly absolution, as often found the 1928, 1662, and modern Prayer Books - including the revised REC Book of Common Prayer. (See the words of one of our first bishops, Bp. Charles Edward Cheney.)
The traditional Reformed Episcopal Book of Common Prayer retains a worship common to Christians throughout the world and throughout the centuries. We raise our voices in praise and prayer in a thoughtful, reverent manner. Our worship is not designed to entertain the participant, nor to glorify any other than God Almighty. Rather, we recognize that the worship of God, through our Lord Jesus, is to be entered into thoughtfully and seriously; demanding our very best.
raditionally, the Reformed Episcopal Church used an episcopal form of government (led by bishops). As the Declaration of Principles state, this form of government was used, not because it was believed this is the only form, but it is an ancient form, supported by the Scriptures. The traditional, evangelical bishop recognizs that he is primus inter pares, first among equals, not a pontifical overlord. While maintaining an historic episcopate, tracing its lineage through the Anglican branch of Christ's Church, the doctrine of Apostolic Succession is denied (the doctrine which requires bishops supposedly tracing their consecration back to the Apostles to have a duly constituted Church). Traditional, Evangelical Episcopalians recognize ministers of other branches of Christ's Church as co-laborers in the Lord, working through another form of church polity. Traditional Evangelical Episcopalians recognize members of other branches of Christ's Church as fellow believers and transfer membership into and from other evangelical churches as full communicants without any anti-Christian requirement for baptism or confirmation by a bishop.
The traditional Evangelical bishops bonded the individual congregations together in a larger body in the Church of Christ. The duties of a traditional evangelical bishop are specifically limited to ordination and confirmation, both serving to emphasize the broader nature of the Kingdom of God and the Church.