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The Development of Eucharistic Liturgies in the Anglican Church of Australia

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The Development of Eucharistic Liturgies in the Anglican Church of Australia QL 94 (2013) 196-219 doi: 10.2143/QL.94.3.3007364 © 2013, all rights reserved THE DEVELOPMENT OF EUCHARISTIC LITURGIES IN THE ANGLICAN CHURCH OF AUSTRALIA Part 2: A Case Study in Multiformity – 1995 to the Present 1. Anglican Eucharistic Theology Is Multiform Anglican eucharistic theology and eucharistic liturgies vary not only be- tween the different theological hermeneutics of parties such as Anglican Catholics and Anglican Evangelicals but also between different philoso- phical assumptions, such as realism and nominalism.1 Realists, most typically Anglican Catholics, base their assumptions on the linking of the signs of the Eucharist2 with what they signify such that the signs instanti- ate what they signify.3 Nominalists, most typically Anglican Evangeli- cals, deny this realist analysis and do not link the signs with what they signify in any real way apart from the enquiring mind and by semantic analysis. Hermeneutic idealism is often the reason for the multiformity of Anglican eucharistic theology and its expression in liturgical forms. Hermeneutic idealism is a term derived from the work of the German philosopher Jurgen Habermas and has been defined by Terence Lovat and Brian Douglas as “that conceptualizing of reality that is totally de- pendent on one’s own (or one’s communal groups’) beliefs, values and interpretations, whilst at the same time remaining blind to their causes, background and those wider connections that would contextualize them and help those holding them to see that they are in fact just one set of beliefs, values and interpretations in a sea of related and unrelated sets.”4 This means that various parties within Anglicanism express a particular 1. See Brian Douglas and Terence Lovat, “The Integrity of Discourse in the Anglican Eucharistic Tradition,” The Heythrop Journal 51 (2010) 847-861 and Brian Douglas, A Companion to Anglican Eucharistic Theology, Volumes 1 and 2 (Leiden: Brill, 2012). 2. The signs of bread and wine and the offering of the Eucharist itself. 3. The signified body and blood of Christ and the representation of Christ’s sacrifice in the Eucharist. 4. See details in Terence Lovat and Brian Douglas, “Dialogue Amidst Difference in Anglican Eucharistic Theology: A Habermasian Breakthrough,” Australian EJournal of Theology 9 (2007) 1-11. Eucharistic Liturgies in the Anglican Church of Australia. Part Two 197 eucharistic theology, based on say an Evangelical or an Anglican Catho- lic hermeneutic, in the development of eucharistic liturgies. This article explores the understanding and application of the multi- formity of the Anglican eucharistic tradition5 in more depth by use of a case study of eucharistic liturgies, in the Anglican Church of Australia from the year 1995 to the present. This article aims to chronicle the de- velopment of eucharistic liturgies while at the same time pointing to the multiformity of hermeneutic and philosophical assumptions. The year 1995 was the year in which the modern and current prayer book, A Prayer Book for Australia,6 was approved by the General Synod of the Anglican Church of Australia and came into use and seems an appropri- ate point to pause the discussion before development after 1995 is con- sidered in another article.7 2. A Prayer Book for Australia 1995 (Liturgical Commission) Draft Efforts to further the process of revision in the Anglican Church of Aus- tralia came to a head at the General Synod of the Anglican Church of Australia in 1995. A draft book, dated July, 1995, and entitled A Prayer Book for Australia (APBA)8 was submitted to Synod members for their consideration prior to the meeting of General Synod. The draft book con- tained three orders of the Eucharist – First, Second and Third Orders – entitled The Holy Communion also called the Eucharist and the Lord’s Supper thereby suggesting through the use of these names, a recognition of the variety of ways in which Anglicans thought of the Eucharist within the Anglican Church of Australia. The First Order9 was a conservative revision of the 1662 BCP service of Holy Communion in contemporary and inclusive English, having much in common in shape with the First Order in An Australian Prayer Book (AAPB) of 1978.10 The Second Or- 5. See Brian Douglas and Terence Lovat, “Dialogue Amidst Multiformity: A Habermasian Breakthrough in the Development of Anglican Eucharistic Liturgies,” Jour- nal of Anglican Studies 8 (2010) 35-57. Here the insights of Habermas in relation to dialogue and communicative action are critically applied to the development of Anglican eucharistic liturgies while at the same time recognizing the inherent multiformity of the Anglican eucharistic tradition. 6. Anglican Church of Australia, A Prayer Book for Australia (Sydney: Broughton Books, 1995). 7. Brian Douglas, “The Development of Eucharistic Liturgies in the Anglican Church of Australia. Part 1: A Case Study in Multiformity up to 1995,” in this issue, pp. 175-195. 8. The Anglican Church of Australia, A Prayer Book for Australia (APBA) Draft (Sydney: Broughton Books, 1995). 9. Ibid, 96-113. 10. The Standing Committee of the General Synod of the Church of England in Aus- tralia, An Australian Prayer Book (Sydney: Anglican Information Office, 1978) 114-133. 198 Brian Douglas der11 and the Third Order12 reflected the shape of eucharistic liturgies resulting from the modern ecumenical movement, both expressing realist assumptions, but the Third Order being more restrained than the Second Order. The Third Order for example did not contain the Benedictus or Agnus Dei and the forms of the epiclesis and anamnesis were restrained. The first Thanksgiving Prayer in the Draft Third Order,13 known in the Draft as Thanksgiving 5, borrowed heavily in its Preface and Institution Narrative from the First Form of ‘An Order for the Lord’s Supper’ pro- duced in the Diocese of Sydney14 but went on to add a restrained epicle- sis and anamnesis and concluded with an eschatological reference to the feast in the heavenly kingdom, not present in the Sydney order. The sec- ond Thanksgiving Prayer in the Draft Third Order,15 known in the Draft as Thanksgiving 6, was a slightly amended version of Thanksgiving 5 in the Liturgical Commission’s trial eucharistic liturgies produced in 199316 but with the Benedictus removed and additional reference to the work of Christ on the cross. There was a very restrained epiclesis in Thanksgiving 6 in the Draft APBA.17 The earlier trial eucharistic material18 had had a much fuller anamnesis referring to the mighty acts of Christ in his suffer- ing, death, rising and ascending into heaven but in the Draft APBA, Thanksgiving 6 this had been reduced to “You have gathered us together to feed on Christ and to remember all he has done for us.”19 As a result of the negotiation on the floor of General Synod though, Draft Thanksgiving 6 did not progress to the final version of the Third Order in APBA20 and Thanksgiving 5, with slight amendment from the Draft version also passed into the final version of APBA in the Third Order. It is important to note that the version of the Thanksgiving Prayer in the Third Order which found its way into the final version of APBA was much less realist in the assumptions underlying its eucharistic theology than the Thanks- 11. The Anglican Church of Australia, A Prayer Book for Australia (APBA) Draft, 114-158. 12. Ibid., 159-174. 13. Ibid., 168-169. 14. Liturgical Committee of the Synod of the Diocese of Sydney, Experimental Sun- day Services (Sydney: AIO Press, 1993) 25-27. 15. The Anglican Church of Australia, A Prayer Book for Australia (Draft), 170-171. 16. The Anglican Church of Australia, The Holy Communion also Called the Eucha- rist and the Lord’s Supper 1993. Prepared by the Liturgical Commission of the Anglican Church of Australia for Use under section 4 of the Constitution (Sydney: Broughton Books, 1993) 44-46. 17. “Fill us with your Spirit,” APBA Draft, 171. 18. The Anglican Church of Australia, The Holy Communion also Called the Eucha- rist and the Lord’s Supper 1993, 46. 19. The Anglican Church of Australia, A Prayer Book for Australia (Draft), 171. 20. Although it did find a place in the Second Order of the final form of APBA of 1995. Eucharistic Liturgies in the Anglican Church of Australia. Part Two 199 giving Prayers of the final Second Order forms and generally reflected the work of the Evangelical Diocese of Sydney.21 The intent of these three eucharistic orders seems to have been firstly, to maintain the use and theology of the 1662 BCP, but in contemporary language (First Order), secondly, to use modern eucharistic liturgies which were contemporary in language but which also reflected a more developed Catholic and so realist theology of the Eucharist (Second Or- der) and thirdly, to present a modern eucharistic liturgy in contemporary language which reflected a more Reformed and so less realist theology of the Eucharist (Third Order). The Draft APBA Thanksgiving Prayers in the Second Order22 were supplemented by the two other Draft Thanksgiving Prayers printed in the Third Order. The result in the final form of APBA approved by the Gen- eral Synod of the Anglican Church of Australia in 1995 was five Thanks- giving Prayers in the Second Order, instead of the draft set of four, with one (Thanksgiving Prayer 3) being an entirely new prayer. While there was some innovation (Thanksgiving 2 and Thanksgiving Prayer 3) there was also some conservatism (with the realism of draft Thanksgiving Prayer 3, based on the Apostolic Tradition commonly ascribed to Hip- polytus and draft Thanksgiving Prayer 4, based on the Canadian The Book of Alternative Service of 1985 being rejected, whilst the less realist Thanksgiving Prayers 1 and 2 from AAPB23 of 1978 were preferred.
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