Anglican Liturgics - WYP2118HF Fall Term, 2014 Dean Mercer - [email protected]
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Epistles of St Paul
NOTES ON EPISTLES OF ST PAUL FROM UNPUBLISHED COMMENT ARIES. ~ • • • NOTES ON EPISTLES OF ST PAUL FROM UNPUBLISHED COMMENTARIES BY THE LATE J. B. LIGHTFOOT, D.D., D.C.L., LL.D., LORD BISHOP OF DURHAM. PUBLISHED BY THE TRUSTEES OF THE LIGHTFOOT FUND. lLonbon: MACMILLAN AND CO. AND NEW YORK. 1895 [All Rights reserved.] i!tambribgc : PRINTED BY J. & C. F. CLAY, AT THE UNIVERSITY PRESS. INTRODUCTORY NOTE. HE present work represents the fulfilment of the under T taking announced in the preface to 'Biblical E~says' a year and a half ago. As that volume consisted of introduc tory essays upon New Testament subjects, so this comprises such of Dr Lightfoot's notes on the text as in the opinion of the Trustees of the Lightfoot Fund are sufficiently complete to justify publication. However, unlike 'Biblical Essays,' of which a considerable part had already been given to the world, this volume, as its title-page indicates, consists entirely of unpublished matter. It aims at reproducing, wherever possible, the courses of lectures delivered at Cambridge by Dr Lightfoot upon those Pauline Epistles which he did not live to edit in the form of complete commentaries. His method of trustiqg to his memory in framing sentences in the lecture room has been alluded to already in the preface to the previous volume. But here again the Editor's difficulty has been considerably lessened by the kindness of friends who were present at the lectures and have placed their note books at the disposal of the Trustees. As on the previous occasion, the thanks of the Trustees are especially due to W. -
Different Ways Christians Have Understood Baptism and Eucharist
4 Ways Christians Have Understood Communion Sacramental Views Eastern Orthodox — “real presence” of unspecified mode Transubstantiation Consubstantiation Receptionism Memorialism the bread is no longer bread, but the bread is not only bread, but the bread is truly the body of the bread is a symbol for us to truly becomes the body of Christ is also truly the body of Christ Christ for those eat with faith remember the death of Jesus Held by Held by Held by Held by Roman Catholics Lutherans, high-church Anglicans Reformed, low-church Anglicans Baptists, nondenominational Big idea Big idea Big idea Big idea When a priest consecrates, the When a priest consecrates, the When a believing person eats Christ doesn’t give us special inner substance of bread and Spirit makes Christ present in the consecrated elements, Christ is grace in Communion; He already wine are transformed into the elements. As in the incarnation, truly present in those people. He gave us grace when we came to body and blood of Christ. The the supernatural does not is neither "in" the elements, nor him in faith. During Communion bread is merely a "veil." exclude the natural. present merely like other times. we remember that. Anglican take Anglican take Anglican Take Official quote Not taught. “After the Accepted. “The true body and Accepted. “The body and blood Not taught. “The members of consecration of bread and wine, blood of Christ are really present of Christ is then, not corporally the Church, by the sacred use of our Lord Jesus Christ, in the Supper of our Lord under or carnally, in the bread and bread and wine, are to true God and true man, is truly, the form of bread and wine and wine; but is really, and commemorate together the really, and substantially are there distributed and spiritually, present to the faith of dying love of Christ; preceded contained in the sacrament of received.” (Augsburg Confession) believers in that ordinance. -
GRAS NOTICE 820, Lactobacillus Fermentum CECT5716
GRAS Notice (GRN) No. 820 https://www.fda.gov/food/generally-recognized-safe-gras/gras-notice-inventory ~ b . ? •~::!~ ... BIOSEARCH •::• LIFE October 23, 2018 Office of Food Additive Safety (HFS-200) Center for Food Safety and Applied Nutrition, Food and Drug Administration 5001 Campus Drive College Park - MD 20740 USA Dear Office of Food Additive Safety, Please accept these documents as submission for Generally Recognized as Safe (GRAS) evaluation of the probiotic, Lactobacillus fermentum CECT57 I 6, according to the Final Rule 21 CFR Parts 20, 25, 170, 184, 186 and 570. Do not hesitate to contact me for further clarification or to request additional i. Thank you for your time. BiOSEARCH, S .A C I F A - 18550111 Camino de Purchil, n° 66 18004 GRANADA OCT 2 6 2018 Laura Macho Valls Regulatory Affairs Manager OFFICE OF Biosearch Life. FOOD ADDITIVE SAFETY IIJOS~ARCH S.A. • Camino de Purcl'lil, 66 • 18004 GRANADA (Spain) • Tlfno: {+34) 958240152 • Fax: (+34) 958240160 • lnfo~ b1osearchlile.com • 28031 Madnd (Spa,n) • Tlrno: (•34) 913 802 973 • Fax: (•34) 913 802 279 • sales(a1biosearchlife.com inscr,ta en el Registro Mercantil de Granada. T. 914, F. 164, seccl6n 8, H GR-17202. Fecha 13-11-2000. • CIF es A-185S0111 blOSHl'Chllle.com GRAS ASSESSMENT Lactobacillus fermentum CECT5716 Version 1 ... •~::~~ BIOSEARCH 1 •••·- LIFE Madrid, 23 rd October 2018. OCT 2 6 2018 OFFICE OF FOOD ADDITIVE SAFETY I .-:~~~ BIOSEARCH •::• LIFE Content Part 1. Signed statements and certification ......................................................... 4 I. I GRAS notice accordi ng to 2 1 CFR § 170.225 ........... .. .. .... ..... .. ............ .. .. .................................... .. ..... ... ..... .. ... .. .4 1.2 ame and address of notifier. -
February 11, 2018 Mingling of the Body and Blood of Christ!
February 11, 2018 Mingling of the Body and Blood of Christ! Last Saturday, I received the following comment after the 5 pm Mass, "Father, I enjoyed reading your explanation of the mixing of the water and wine during the preparation of the gifts. I’ve noticed this hundreds of times but never understood it. I didn’t know that the priest was praying a silent prayer at that time. That prayer is quite inspirational. I now understand that the wine represents Jesus and the water represents us. This strengthens my understanding of our communion with Christ at Mass. I have also noticed that while we sing the Lamb of God, the priest, after breaking the host, places a small piece of the host into the Chalice. Can you explain why he does this?” My answer was simple, “At that very moment, the priest says another silent prayer: ‘May this mingling of the body and blood of our Lord Jesus Christ bring eternal life to us who receive it.’” This is a powerful moment at Mass. I’d like to share with you an explanation of it found in Edward Sri’s book, A Biblical Walk Through The Mass: Understanding what we say and do in the Liturgy. In chapter 23, Agnus Dei: The Fraction, Commingling and the "Lamb of God", Sri says, "The ritual known as the commingling was used at one time to express the unity of the Church. In Rome, the pope had a small particle of the consecrated host, called the fermentum (Latin for leaven), sent to priests in the city, who placed it in their chalices as a sign of their union with the Bishop of Rome. -
ABSTRACT in the Early Nineteenth Century, the Church
ABSTRACT In the early nineteenth century, the Church of England faced a crisis of self- understanding as a result of political and social changes occurring in Britain. The church was forced to determine what it meant to be the established church of the nation in light of these new circumstances. In the 1830s, a revival took place within the Church of England which prompted a renewal of the theology and practice of the church, including the Eucharist. This revival, known as the Oxford Movement, breathed new life into the High Church party. A heightened emphasis was placed on the sacramental life and on the Eucharist as the focus of worship. Adherents of the Oxford Movement developed a Eucharistic theology which promoted a closer connection between the elements and Christ’s presence in the Eucharist than did the earlier Anglican tradition. One of the exponents of this Eucharistic theology was Robert Isaac Wilberforce (1802- 1857). The second son of anti-slavery crusader William Wilberforce, Robert was raised in a family of prominent Anglican Evangelicals. At the University of Oxford he came under the influence of his tutor, John Keble, who was one of the four leaders of the Oxford Movement during its heyday. The Gorham case, whose focus was ostensibly the question of baptismal regeneration, turned into a debate on the state’s control over the established church. Robert 1 Wilberforce was called upon to articulate the sacramental theology of the Oxford Movement, which he did in his three major works, The Doctrine of Holy Baptism: With Remarks to the Rev. -
The Eucharistic Ecclesiology of Nicolas Afanassieff: Prospects and Challenges for Contemporary Ecumenical Dialogue
The Eucharistic Ecclesiology of Nicolas Afanassieff: Prospects and Challenges for Contemporary Ecumenical Dialogue By Richard R. Gaillardetz One of the most fruitful theological developments to emerge out of the Second Vatican Council is the exploration of the concept of communion as a foundation for contemporary eccesiology.1 Indeed, the concept of communion or koinonia, has become an increasingly central category within ecumenical dialogues.2 Many are unaware, however, of how much this ecclesiology of communion owes to an earlier ecclesiological trajectory, the eucharistic ecclesiology of Nicolas Afanassieff, a Russian Orthodox theologian who effected an ecclesiological renewal within Orthodoxy and indirectly influenced much of the renewal in Roman Catholic ecclesiology reflected in the documents of Vatican II. In this article we wish to reconsider the twentieth century origins of this eucharistic ecclesiology in the writings of Afanassieff and its contributions to contemporary ecclesiology and ecumenical relations between East and West. In the first part of this essay I will explore the origins and influences on Afanassieff's thought followed by a sketch of its defining features. This will be followed by a second section which will critically assess his eucharistic ecclesiology and explore its potential for both the renewal of ecclesiology in Roman Catholicism and the furthering of ecumenical dialogue between East and West. I. Nicolas Afanassieff and Eucharistic Ecclesiology A. Afanassieff's Theological Sources A proper understanding of Afanassieff's ecclesiology requires that we look first to the theological milieu in which he developed his thought. While the majority of his career before his death in 1966 was spent at the St. -
Reproduced by Permission on Project Canterbury, 2006 HIGH CHURCH VARIETIES Continuity and Discontinui
HIGH CHURCH VARIETIES Continuity and Discontinuity in Anglican Catholic Thought MATTIJS PLOEGER Westcott House, Cambridge, 1998 Originally published as: Mattijs Ploeger, High Church Varieties: Three Essays on Continuity and Discontinuity in Nineteenth-Century Anglican Catholic Thought (Publicatiereeks Stichting Oud-Katholiek Seminarie, volume 36), Amersfoort NL: Stichting Oud-Katholiek Boekhuis, Sliedrecht NL: Merweboek, 2001. For other volumes of the Publication Series of the Old Catholic Seminary, see www.okkn.nl/?b=494. For this 2006 internet edition the author has integrated the original three essays into one text consisting of three chapters. The Revd Mattijs Ploeger, M.A, studied at the Theological Faculty of Leiden University and the Old Catholic Seminary at Utrecht University (the Netherlands). Additionally he spent five months at the Anglican theological college Westcott House, Cambridge (United Kingdom), where the present text was written. In 1999 he was ordained to the diaconate and the presbyterate in the Old Catholic diocese of Haarlem (the Netherlands), where he serves as a parish priest. Fr Matt is a member of several ecumenical liturgical organisations in the Netherlands and is preparing a dissertation on liturgical/eucharistic ecclesiology at Utrecht University. He has published articles in the Dutch liturgical journal Eredienstvaardig and in the Old Catholic theological quarterly Internationale Kirchliche Zeitschrift. ACKNOWLEDGEMENTS The author wishes to express his gratitude to the Archbishop of Utrecht, the Most Revd Dr Antonius Jan Glazemaker, and the Bishop of Haarlem, the Rt Revd Dr Jan-Lambert Wirix- Speetjens, who allowed him to study at the Anglican theological college of Westcott House, Cambridge, during Easter Term and the summer of 1998. -
Twelfth Annual Report Por Tee Year 1854
THE TWELFTH ANNUAL REPORT POR TEE YEAR 1854, . REFEKRINGto the circumstances detailed in the last Annual Report, andcthe Resolution and explanations therein detailed, as to the completion of the prenent Series, in Deoember 1856, the Secretary has now the pleasure of stating, that, during the past year, every exertion has been macle to bring the operations of the - Society to a close in a satisfactory manner-so far as the interests of the Subscribers are concerned-within the period prescribed. The Books which have been prepared, in return for the Annual Subscriptions received for the year 1854, are the following :- I. COMMENTARIESox THE LAST FOUR BOOKSOF MOSES, AR- RANGED IN THE FORM OF A HAmimY, Vol. III., with Anno- tations, &c., by the Rev. Charles W. Bingham, M.A., Rector of Melcombe-Horsey, Dorset, and formerly Fellow of New College, Oxford. 11. COMMENTARIIlS ON THE BOOKOF THE PROPHET JEREMIAH, Vol. IV., with Annotations, &c., and a New Translation of the Text corresponding to the Contents. By the Bev.,John Owen, Vicar of Thrussington and Rural Dean, Leicester- shire. 111. COhiJIENTdRIES ON THE EPISTLES OF ST. PAUL TO THE GALATIANSAND EPHESIANS,with Anniitations ; and a New Translation of both of these Epistles, to which are appended Tables and a General Index. By the Rev. William Pringle. (Completed.) IV. COMMENTARIES UPON THE BOOK OF JOSHUA, with Tables and a General Index. By Henry Beveridge, Esq. : Professor TXOLUCK’SDISSERTATION on the value of Calvin as an Interpreter of Scripture : and OPINIONSand TEBTIXONIES respecting the Writings of John Calvin.-( Completed.) Thcse Volumes form the Twenty-third and Twenty-fourth Issues. -
The History of Eucharistic Adoration Development of Doctrine in the Catholic Church by John A
The History of Eucharistic Adoration Development of Doctrine in the Catholic Church by John A. Hardon, S.J. CONTENTS INTRODUCTION………………………………………………………………. 2 I. APOSTOLIC TIMES TO EARLY MIDDLE AGES………………………… 3 II. BERENGARIUS TO ST. FRANCIS OF ASSISI…………………………… 5 III. MIDDLE AGES TO THE COUNCIL OF TRENT………………………… 7 Before the Council of Trent…………………………………………… 7 The Council of Trent………………………………………………….. 7 IV. DEVELOPMENT OF EUCHARISTIC ADORATION…………………… 9 Forty-Hours Devotion………………………………………………… 9 Perpetual Adoration…………………………………………………… 9 Visits to the Blessed Sacrament………………………………………. 11 Benediction of the Blessed Sacrament……………………………….. 11 Eucharistic Congresses………………………………………………... 12 V. WHY DEVELOPMENT OF EUCHARISTIC DOCTRINE……………….. 13 Basic Premises of Doctrinal Development……………………………. 13 Experienced Benefits of Eucharistic Adoration………………………. 13 VI. THE CHURCH'S MAGISTERIUM……………………………………….. 15 Pope Pius XII…………………………………………………………. 16 Pope John XXIII………………………………………………………. 17 Pope Paul VI…………………………………………………………... 18 Pope John Paul II……………………………………………………… 20 VII. GRACE THROUGH THE HUMANITY OF CHRIST…………………… 21 1 INTRODUCTION The phenomenal growth of devotion to the Real Presence of Christ in the Holy Eucharist has puzzled not a few sincere people. Nocturnal Adoration societies, Perpetual Adoration groups, national associations of the faithful promoting organized visits to the Blessed Sacrament, Holy Hours before the tabernacle, monthly, weekly and even daily exposition of the Eucharist in churches and chapels, in one country after another, have become commonplace. What to make of all of this? Is this another form of pious eccentricity, or is it founded on authentic Catholic doctrine and grounded on the solid rock of Christian revelation? It is authentic Catholic doctrine and it rests on the unchangeable truth of our revealed faith. But it needs to be explained, and the explanation is a classic example of what we call development of doctrine. -
John Wesley's Eucharist and the Online Eucharist
John Wesley’s Eucharist and the Online Eucharist By KIOH SHIM A thesis submitted to The University of Birmingham for the degree of Doctor of Philosophy Department of Theology and Religion College of Arts and Law The University of Birmingham March 2013 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Abstract Since the late 20th century information technology has changed the lives of individuals and relationships at local, nation and even global levels. In particular the internet is used by many religious groups for theological and spiritual purposes. Some parts of Christianity have confronted the issue of how to deal with the use of internet. As a result, an internet church has emerged, offering Eucharistic services online across the globe. Even though the numbers of internet churches/Eucharistic groups have sharply increased in the last two decades, the attitude of the established churches does not appear to have taken account of this change yet. To achieve this it is necessary for such initiatives to be guided by certain theological norms or church regulations. This may relate to the definition of church, Eucharistic theology, or how to deal with emerging cultures. -
Worship in Fifth-Century Rome: the Letter of Innocent I to Decentius of Gubbio (Cambridge: Grove Books Limited, 2002)
Paul Turner: The Amen Corner 3-30-15 The Amen Corner: Between Consultation and Faithfulness: Questions That Won’t Go Away Paul Turner In the year 3615 AD, on the 1600th anniversary of the appearance of this article, perhaps English will be a dead language. Perhaps it will take specialized scholars to read these words in the original. Perhaps no print copy of this journal will have survived the moistures of time, and even electronic copies will have yielded to more durable forms of storage. Perhaps certain words in my vocabulary will be difficult to understand. Perhaps the religious and socio- political scene from which I write will be dimly grasped. It doesn’t take much humility to admit that anything I write would provoke scant interest 1600 years later. So I tip my cap to the early fifth-century bishop of the picturesque Umbrian see of Gubbio, a city that gave its name to the ancient Eugubine Tablets discovered there, and where Francis of Assisi legendarily tamed a menacing wolf. The bishop’s letter has been lost, but his name still bestrides the reply composed by the reigning pontiff. This coming March 19, a rare confluence of the Feast of St. Joseph and the Saturday of Palm Sunday weekend, will mark the 1600th anniversary of the Letter of Pope Innocent I to Decentius of Gubbio. To this day, the letter still influences liturgical practice and ecclesial authority. Robert Cabié translated and commented upon the critical edition he prepared: La Lettre du Pape Innocent Ier a Décentius de Gubbio (19 Mars 416), Bibliotèque de la Revue d’Histoire Ecclésiastique, Fascicule 58 (Louvain: Publications Universitaires de Louvain, 1973). -
Liturgical Notes for Lent & Holy Week
Liturgical Notes for Lent & Holy Week By The Rev. Matthew Hoxsie Mead The first day of Lent is Ash Wednesday. The Ash Wednesday liturgy features Readings from Scripture, the Litany of Penance, the Blessing and Ministration of Ashes, and the Holy Eucharist. Ironically, the Ashes are optional and simply an outward sign of what goes on at the service. That said, they are a traditional sign of penance, and also a sign that though we are mortal, we partake in Christ’s resurrection. Lent isn’t technically 40 days. To get to 40 you have to exclude Sundays. The number 40 mirrors the 40 days that Jesus spent in the wilderness, which in turn mirrors the 40 years the Israelites spent in the wilderness. The Church settled on 40 days of fasting and prayer, and excluded Sundays since they were and are Feasts of Our Lord and not fasts. The BCP 1979 notes that there are two major Fasts (with a capital F no less) in the year: Ash Wednesday and Good Friday. The rest of Lent is listed simply as “observed by special acts of discipline and self denial” – or in shorthand, fasts (with a little f). Purple or “Lenten Array” vestments are worn during Lent. We actually have sets of each type of vestments at Christ Church. Lenten Array sets feature off-white, almost oatmeal colored, vestments. In order to use as many of our sets as possible, we will wear purple in Lent in 2016, and we will use the Lenten Array set on Maundy Thursday (the traditional liturgical color for Maundy Thursday is white).