DOCSLIB.ORG

ABSTRACT Anglo-Catholics, and Specifically Those in the Anglican Catholic Church (ACC), a Continuing Or Traditionalist Anglican

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
ABSTRACT Anglo-Catholics, and Specifically Those in the Anglican Catholic Church (ACC), a Continuing Or Traditionalist Anglican 1 ABSTRACT Anglo-Catholics, and specifically those in the Anglican Catholic Church (ACC), a Continuing or Traditionalist Anglican Church, have asserted that the only legitimate doctrine of the Eucharistic Presence is a “realistic” one. A Biblically, historically, and doctrinally sensitive examination, however, of Anglican formularies (the Articles of Religion, the Ordinal, and the Book of Common Prayer–representing the doctrine, discipline, and worship of the Anglican Church) demonstrates that they do not teach this doctrine, that the Formularies were written purposely to exclude medieval “realistic” interpretations of the Presence, that the authentic Anglican doctrine of the Presence of Christ in the Lord’s Supper is one of “dynamic symbolism,” and that a “realistic” doctrine of Eucharist is a 19th century innovation and importation into the Anglican Church. The Anglo-Catholic adoption of “Benediction of the Blessed Sacrament” is used as a test case, criticized, and found severely wanting. A positive appreciation and evaluation of the classic Anglican doctrine (following Ridley, Cranmer, Jewel, Hooker, Jeremy Taylor, Cosin, the Nonjurors, and the Wesleys) and its attendant spirituality is given.. The baleful effects of an overly “realistic” view of the Sacrament as adopted by Anglo-Catholics are traced in the pseudo-historical apologetics of the ACC; its infelicitous effects on the ACC’s relations to other Continuing Anglican churches and to other non-Roman Catholic groups are examined. A conscious re-dedication of the ACC to its Reformation heritage and doctrines is necessary, and a new dedication to bettering pan-Anglican and ecumenical relationships is required. SUGGESTED LIBRARY OF CONGRESS CATALOGING Barber, Philip E. (Philip Ernest), 1937- Gifts and creatures : the Reformation doctrine of the Eucharistic Presence exhibited in the Anglican Lord’s Supper : a dissuasive from certain Anglo-Catholic Eucharistic doctrines and practices in a Continuing Anglican Church, particularly from Benediction of the Blessed Sacrament : including readings from medieval, Reformation, and modern sources on the doctrine of the Eucharistic Presence / Philip E. Barber III. 1. Anglican Catholic Church–Controversial literature. 2. Lord’s Supper–Anglican Catholic Church. 2 3. Lord’s Supper–Real Presence. 4. Lord’s Supper–Adoration–Controversial literature. 5. Transubstantiation–Controversial literature. 6. Traditionalist Anglican churches–Controversial literature. 7. Cranmer, Thomas, 1489-1556. 8. Aquinas, Thomas, Saint, 1225?-1274. BX6040 3 GIFTS AND CREATURES The Reformation Doctrine of the Eucharistic Presence Exhibited in the Anglican Liturgy of the Lord’s Supper A Dissuasive from Certain Anglo-Catholic Eucharistic Doctrines and Practices in a Continuing Anglican Church, Particularly from Benediction of the Blessed Sacrament. Including Readings from Medieval, Reformation, and Modern Sources on the Doctrine of the Eucharistic Presence. A Dissertation in Partial Fulfillment of the Requirements for the Doctor of Philosophy Degree Submitted to the Graduate Theological Foundation Philip E. Barber III M. Div., S.T.M. 25 January 2006 4 CONTENTS: Preface 4 TheArgument 13 Introduction: What do the proposed canons say? 18 I. Ten theses concerning the two proposed canons and Benediction of the Blessed Sacrament 24 II. What Benediction of the Blessed Sacrament is not 33 III. Theological objections to Benediction of the Blessed Sacrament 47 IV. “Realism” vs. “Dynamic symbolism” in the Eucharist 61 V. What is (wrong with) transubstantiation? Saint Thomas Aquinas vs. Thomas Cranmer 83 VI. The authentic Anglican doctrine of the Eucharist and of Jesus’ presence 111 VII. “But isn’t this Receptionism?” 121 Excursus on Eucharistic “Naive Realism” -- 136-143 VIII. Anglican eucharistic doctrine and liturgy since the Reformation 148 Excursus on the Epiklesis -- 152-156 IX. Romanticizing Medievalism, and other Anglo-Catholic myths 164 X. Status of the Thirty-Nine Articles of Religion 196 Excursus on the Marian Doctrines -- 205-217 XI. Status of the General Councils, and of (Western) Canon Law 219 XII. Where do we go from here? 235 5 XIII. Ten conclusions and ten suggestions 257 Epilogue 268 Endnotes 279 Readings 300 Bibliography 352 Curriculum vitae 367 6 PREFACE It is apparent to all that the Anglican world has been in a state of doctrinal, liturgical, and canonical crisis and turmoil ever since at least the 1970’s over the issues of ordination of women, modernization of language in the liturgy, surreptitious introduction of doctrinal change via that revised liturgical language, and, lately, the ordination of openly practicing homosexuals. Various waves of dissidents felt themselves increasingly marginalized and, in many cases, forced out of the Anglican Communion as a result of these changes. The first wave of churches resulting from this series of crises in the mid-1970’s constitutes the “Continuing Church” or “Traditional Anglicans,” holding tenaciously to the pre-revised liturgies. A goodly portion of those who left were Anglo-Catholics of one variety or another, and they took advantage of their expulsion to normalize in their new jurisdictions certain doctrinal and liturgical practices distinctive of themselves as a party different from, not only Protestants in general, but also from other Anglicans. In addition, apologetic claims were made that such Anglo-Catholic distinctives (centering usually about the sacraments, especially the Eucharist, and the ministry) were not only legitimately in accord with the 7 primitive Apostolic and Catholic church, but that these doctrines and practices not held by other Anglicans had nonetheless always been held in the C of E before, during, and after the Reformation, despite their absence from (and often explicit rejection in) the Prayer Book, the Ordinal, or the Articles of Religion. Anglo-Catholics found themselves in a state of denial concerning the Reformation nature of the C of E, and of Anglicanism in its train. This paper undertakes a case study of one of these doctrines, the Real Presence of Christ’s Body and Blood in the Eucharist, as it has played itself out in one of those ecclesial bodies, the Anglican Catholic Church (ACC). We will find that an exaggeratedly “realistic” doctrine of the Real Presence figures greatly in almost every problematic area of the ACC and by extension of any other Continuing church of Anglo- Catholic propensities. The case study or test case is expressed primarily in terms of quite polemical assaults on the Anglo-Catholic position, and of assertions of the viability of the Reformation or classical Anglican stance. This kind of polemic, familiar to all from the genre of “controversial theology” that figured so largely in the struggles between Catholics and 8 Protestants in the 16th and 17th centuries, diminished in volume considerably after the Peace of Westphalia in 1648, but never died out altogether. The opponents now engaged in trench warfare, exchanging sniper shots and harassing fires, rather than indulging in frontal assaults, but each side defined itself largely in opposition to the enemy’s lines of fortification. Anglican theology as it became increasingly self-conscious and self-confident was no stranger to this kind of polemic. Many of the authors whom we shall be quoting and examining: Cranmer, Ridley, Jewel, Hooker, Laud, Taylor, and Cosin, excelled in this controversy and polemic. The polemics were directed primarily against the Roman Church, but also against Anabaptists and Spiritualists. Lacking was any extensive polemic against the Lutherans, mainly because other, more frontline Reformed churches were handling that. Later controversies came to the fore against Puritans, sectaries, Huguenots, and Non-Conformists, in the years of the Civil Wars, Royalist exile, and Restoration.. Anglican polemicists and apologists of the 16th and 17 centuries frequently wrote on the Eucharist, a very controversial topic. Their doctrines may be thought of as prolegomena 9 or commentaries on Articles XXVIII through XXXI of the Articles of Religion, and are abundantly attested in the excerpted attached Readings, especially in their most intensely concentrated form in Readings III A, B, and D (Cranmer); IV A and G (Ridley); V I.A, B, and E (Jewel); VII A, B, and D (Hooker); and X (Cosin). These theologians with almost perfect unanimity: (a.) decisively rejected the Roman doctrine of transubstantiation; (b.) asserted the continued existence of Bread and Wine in the eucharistic elements in the Lord’s Supper; (c.) denied the natural or corporal presence of the Body and Blood of Christ in the elements as a result of the priest’s consecration; (d.) affirmed that the (undoubted) presence of Christ in the Supper was due solely to his Word of promise and of institution; (e.) claimed that the presence was not to be understood literally or locally or physically or chemically, but figuratively (by way of metonymy or synecdoche) and spiritually (according to the Spirit’s making us partakers of the ascended Christ through faith) so that we might “feed on him in [our] hearts by faith with thanksgiving”; (f.) confessed that there was a true and real but spiritual communion of the believer with Christ in the Supper, ordained and given for the forgiveness of one’s sins, 10 preservation of body and soul unto everlasting life, confirmation of being a living member of Christ’s body in fellowship with the saints, encouragement in knowing his [Christ’s] and the Spirit’s indwelling in the believer, and being
Load more

Recommended publications
  • Anglicanorum Cœtibus While Maintaining Some of the Features of Anglicanism
    THE ANGELUS ENGLISH-LANGUAGE ARTICLE REPRINT Let your speech be “Yes, yes: no, no”; whatever is beyond these comes from the evil one. (Mt. 5:37) G April 2010 Reprint #91 ” “ANGLICANORUM CONFUSIO The Canterbury Cross– Symbol of the Anglican Use Society. Some Initial Refl ections on “Anglican Use” has two mean- ings. First, it refers to former congregations of the Angli- the Apostolic Constitution can Communion who have joined the Catholic Church (Latin Rite in particular) Anglicanorum Cœtibus while maintaining some of the features of Anglicanism. It is still too soon to evaluate the recent institution of Personal Ordinariates These parishes were formerly by the Holy See in order to welcome groups from the Anglican Church who members of the Episcopal no longer feel at home in their original denomination because of the blessing Church in the United States of homosexual unions and the administration of the [purported] sacrament of of America and were allowed 1 to join the Catholic Church orders to declared homosexuals and women. Our intention is not to address under the Pastoral Provision all the problems raised by the Apostolic Constitution; however, the delicate of 1980 issued by Pope John question of ecclesiastical celibacy inevitably springs to mind as well as the Paul II. Anglican Use parishes repercussions the situation could have even though it is presented as transitory. currently exist only in the Also, we think that it would be unjust to pass over or to minimize because United States. Many Anglican of related problems an indubitably positive aspect: the quest for union with Use priests are former clergy Rome by a signifi cant portion of the Anglican Church.
    [Show full text]
  • A Short History of the Western Rite Vicariate
    A Short History of the Western Rite Vicariate Benjamin Joseph Andersen, B.Phil, M.Div. HE Western Rite Vicariate of the Antiochian Orthodox Christian Archdiocese of North America was founded in 1958 by Metropolitan Antony Bashir (1896–1966) with the Right Reverend Alex- T ander Turner (1906–1971), and the Very Reverend Paul W. S. Schneirla. The Western Rite Vicariate (WRV) oversees parishes and missions within the Archdiocese that worship according to traditional West- ern Christian liturgical forms, derived either from the Latin-speaking Churches of the first millenium, or from certain later (post-schismatic) usages which are not contrary to the Orthodox Faith. The purpose of the WRV, as originally conceived in 1958, is threefold. First, the WRV serves an ecumeni- cal purpose. The ideal of true ecumenism, according to an Orthodox understanding, promotes “all efforts for the reunion of Christendom, without departing from the ancient foundation of our One Orthodox Church.”1 Second, the WRV serves a missionary and evangelistic purpose. There are a great many non-Orthodox Christians who are “attracted by our Orthodox Faith, but could not find a congenial home in the spiritual world of Eastern Christendom.”2 Third, the WRV exists to be witness to Orthodox Christians themselves to the universality of the Or- thodox Catholic Faith – a Faith which is not narrowly Byzantine, Hellenistic, or Slavic (as is sometimes assumed by non-Orthodox and Orthodox alike) but is the fulness of the Gospel of Jesus Christ for all men, in all places, at all times. In the words of Father Paul Schneirla, “the Western Rite restores the nor- mal cultural balance in the Church.
    [Show full text]
  • Worldwide Communion: Episcopal and Anglican Lesson # 23 of 27
    Worldwide Communion: Episcopal and Anglican Lesson # 23 of 27 Scripture/Memory Verse [Be] eager to maintain the unity of the Spirit in the bond of peace: There is one body and one Spirit just as you were called to the one hope that belongs to your call; one Lord, one Faith, one baptism, one God and Father of us all. Ephesians 4: 3 – 6 Lesson Goals & Objectives Goal: The students will gain an understanding and appreciation for the fact that we belong to a church that is larger than our own parish: we are part of The Episcopal Church (in America) which is also part of the worldwide Anglican Communion. Objectives: The students will become familiar with the meanings of the terms, Episcopal, Anglican, Communion (as referring to the larger church), ethos, standing committee, presiding bishop and general convention. The students will understand the meaning of the “Four Instruments of Unity:” The Archbishop of Canterbury; the Meeting of Primates; the Lambeth Conference of Bishops; and, the Anglican Consultative Council. The students will encounter the various levels of structure and governance in which we live as Episcopalians and Anglicans. The students will learn of and appreciate an outline of our history in the context of Anglicanism. The students will see themselves as part of a worldwide communion of fellowship and mission as Christians together with others from throughout the globe. The students will read and discuss the “Chicago-Lambeth Quadrilateral” (BCP pages 876 – 877) in order to appreciate the essentials of an Anglican identity. Introduction & Teacher Background This lesson can be as exciting to the students as you are willing to make it.
    [Show full text]
  • Second Sunday of Advent SIXTH of DECEMBER, Ad 2020
    SAINT BARNABAS CHURCH A ROMAN CATHOLIC PARISH OF THE ORDINARIATE OF THE C HAIR OF SAINT PETER OMAHA, NEBRASKA Second Sunday of Advent SIXTH OF DECEMBER, ad 2020 Welcome to Saint Barnabas Church Founded in 1869, Saint Barnabas is a Roman Catholic parish of the Ordinariate of the Chair of Saint Peter. The Ordinariate was established in 2012 by Pope Benedict XVI in order to preserve elements of the Anglican tradition within the Catholic Church. The parish entered the Catholic Church in 2013. Mass is celebrated using Divine Worship, the Vatican- promulgated Missal also known as the Ordinariate or Anglican Use liturgy. All Catholics may fulfill their Mass obligation on Sundays and holydays at Saint Barnabas. Catholics in full communion with the Holy See of Rome may receive Holy Communion at our Masses. Confessions are heard beginning 25 minutes before Mass in the chapel off the right-hand side of the nave. KALENDAR Sunday, December 6 FIRST SUNDAY OF ADVENT pro populo Monday, December 7 Saint Ambrose, Bishop & Doctor Tuesday, December 8 IMMACULATE CONCEPTION 11:15 pro populo 7:00 Father James Brown Wednesday, December 9 Saint Juan Diego Cuauhtlatoatzin Thursday, December 10 Our Lady of Loreto Friday, December 11 Saint Damasus I, Pope Saturday, December 12 Our Lady of Guadalupe Sunday, December 13 THIRD SUNDAY OF ADVENT Gaudete pro populo Parish Finances OFFERINGS: $1,958 FOR THE WEEK ENDING NOVEMBER 29 EXPENSES: INTERCESSIONS THE SICK AND OTHERS IN THE CHURCH & THE WORLD NEED OF PRAYER Pope Francis and Pope emeritus Benedict XVI Mel Bohn, Helmuth Dahlke, Jane Dahlke, Bishop Steven Lopes [Ordinariate] Heather De John, James and Kathryn Drake, Archbishop George Lucas [Omaha] Ronald Erikson, Grantham family, Kelly President Donald Trump Leisure, Fran Nich, Julie Nich, Jack Rose, Jen Schellen, Barb Scofield, Paul Scofield, Joe Governor John Peter Ricketts Stankus, Marty Stankus, C.
    [Show full text]
  • Ecclesiology of the Anglican Communion: Rediscovering the Radical and Transnational Nature of the Anglican Communion
    A (New) Ecclesiology of the Anglican Communion: Rediscovering the Radical and Transnational Nature of the Anglican Communion Guillermo René Cavieses Araya Submitted in accordance with the requirements for the degree of Doctor of Philosophy The University of Leeds Faculty of Arts School of Philosophy, Religion and History of Science February 2019 1 The candidate confirms that the work submitted is his own and that appropriate credit has been given where reference has been made to the work of others. This copy has been supplied on the understanding that it is copyright material and that no quotation from this thesis may be published without proper acknowledgement. © 2019 The University of Leeds and Guillermo René Cavieses Araya The right of Guillermo René Cavieses Araya to be identified as Author of this work has been asserted by Guillermo René Cavieses Araya in accordance with the Copyright, Design and Patents Act 1988. 2 Acknowledgements No man is an island, and neither is his work. This thesis would not have been possible without the contribution of a lot of people, going a long way back. So, let’s start at the beginning. Mum, thank you for teaching me that it was OK for me to dream of working for a circus when I was little, so long as I first went to University to get a degree on it. Dad, thanks for teaching me the value of books and a solid right hook. To my other Dad, thank you for teaching me the virtue of patience (yes, I know, I am still working on that one).
    [Show full text]
  • Christian Unity: a Prayer of the Ages
    ZENIT ZE11012105 - 2011-01-21 Permalink: http://www.zenit.org/article-31529?l=english Christian Unity: A Prayer of the Ages Establishment of Anglican Ordinariate Marks Important Step By Father Juan R. Vélez LOS ANGELES, California, JAN. 21, 2010 (Zenit.org).- The second part of the 20th century and the first decade of the 21st century have shown significant developments in the ecumenical movement, the work of uniting Christians in their religious beliefs, practices and ecclesiastical authority. Last Saturday, the establishment of the first ordinariate -- a structure similar to that of a diocese -- for Anglicans who wish to be in full communion with the Catholic Church marks an important step in this ecumenical movement. The work of promoting unity between Christians was begun by Jesus Christ, the founder of Christianity, who taught his disciples to love one another and to forgive each other their faults. He chose Peter and his successor to be the visible head of his Church, and before his death, he prayed to the Father that all his disciples would maintain the unity of the faith and thus give glory to God and lead others to believe in God. Christians, out of human weakness and fallen nature, have however, been divided over the centuries. From the first centuries, bishops and Christian writers have attempted to reunite separated Christians with mixed results. The greatest divisions among Christians resulted in separation with the Orthodox in the 11th century, and Protestants and Anglicans in 16th centuries. These divisions had many complicated causes, including cultural and political elements, and led to greater separation.
    [Show full text]
  • August 18, 2019 Wishing All of You Who Were Born in ﺍألﺏ مﺎيكل شﺎهﻴن Dean/Pastor Father Michael G
    The Dormition of our Most Holy Lady “This is none other than the House of God. the Theotokos and Ever Virgin Mary And this is the Gate of Heaven” Genesis 28:17 Concerning the Dormition of the Theotokos, this is what the Church has received from ancient times from the tradi- tion of the Fathers. When the time drew nigh that our Sav- ior was well-pleased to take His Mother to Himself, He declared unto her through an Angel that three days hence, He would translate her from this temporal life to eternity and bliss. On hearing this, she went up with haste to the Mount of Olives, where she prayed continuously. Giving thanks to God, she returned to her house and prepared whatever was necessary for her burial. While these things were taking place, clouds caught up the Apostles from the ends of the earth, where each one happened to be preach- ing, and brought them at once to the house of the Mother of God, who informed them of the cause of their sudden gathering. As a mother, she consoled them in their affliction as was meet, and then raised her hands to Heaven and prayed for the peace of the world. She blessed the Apostles, and, reclining upon her bed with seemliness, gave up her all-holy spirit into the hands of her Son and God. With reverence and many lights, and chanting burial hymns, the Apostles took up that God-receiving body and brought it to the sepulchre, while the Angels from Heaven chanted with them, and sent forth her who is higher than the Cherubim.
    [Show full text]
  • A Dictionary of Orthodox Terminology Fotios K. Litsas, Ph.D
    - Dictionary of Orthodox Terminology Page 1 of 25 Dictionary of Orthodox Terminology A Dictionary of Orthodox Terminology Fotios K. Litsas, Ph.D. -A- Abbess. (from masc. abbot; Gr. Hegoumeni ). The female superior of a community of nuns appointed by a bishop; Mother Superior. She has general authority over her community and nunnery under the supervision of a bishop. Abbot. (from Aram. abba , father; Gr. Hegoumenos , Sl. Nastoyatel ). The head of a monastic community or monastery, appointed by a bishop or elected by the members of the community. He has ordinary jurisdiction and authority over his monastery, serving in particular as spiritual father and guiding the members of his community. Abstinence. (Gr. Nisteia ). A penitential practice consisting of voluntary deprivation of certain foods for religious reasons. In the Orthodox Church, days of abstinence are observed on Wednesdays and Fridays, or other specific periods, such as the Great Lent (see fasting). Acolyte. The follower of a priest; a person assisting the priest in church ceremonies or services. In the early Church, the acolytes were adults; today, however, his duties are performed by children (altar boys). Aër. (Sl. Vozdukh ). The largest of the three veils used for covering the paten and the chalice during or after the Eucharist. It represents the shroud of Christ. When the creed is read, the priest shakes it over the chalice, symbolizing the descent of the Holy Spirit. Affinity. (Gr. Syngeneia ). The spiritual relationship existing between an individual and his spouse’s relatives, or most especially between godparents and godchildren. The Orthodox Church considers affinity an impediment to marriage.
    [Show full text]
  • The Credo the Rt
    The Diocese of the Mid-Atlantic States Of the Anglican Catholic Church The credo The Rt. Rev’d D. Francis Lerow, Managing Editor The Rev’d Fr. T.L. Crowder, Content Editor Saint Aidan, Bishop and Confessor 31 August, A.D. 2015 The Crozier The Right Rev’d D. Francis Lerow, Bishop Ordinary Missions and Decisions, Planning and Money For many of our parishes, renewal tends to be an ongoing affair. We think very hard about our home parish. All of us want our church to have impact on the community and our community to have greater access to worship and the Traditional Anglican way. We depend on our vestries to drive the wagon that ensures that proper planning and resources are available to support the annual plan established at the Annual Parish Meetings. The problem with planning is that it quickly can lose the interest of the members of the parish. It is easy to fall back into our old ways, thinking that the Sunday Worship Service is all we need to bring them to Christ and eventually membership in the Church. Or if we have a young electrifying priest that will lead the way all will be well. It would be nice if it was that easy. But, we all know it is not. So what does it take? What kind of investment of time and resources does it take to really make things happen? What will cause the kind of renewal for which we all hope and pray? The business metric used to determine the effort and cost to sell a particular item of merchandise, as a rule of thumb, is to measure how many times their product gets the attention of a potential buyer.
    [Show full text]
  • O U R L a D Y O F W a L S I N G H
    C O N T A C T S Clergy: Monsignor Andrew Burnham [email protected] 01235 835038 Rev’d Daniel Lloyd [email protected] 01865 749466 T h e P e r s o n a l O r d i n a r i a t e o f Fr Paul Berrett [email protected] O u r L a d y o f W a l s i n g h a m 01608 658310 under the patronage of Blessed John Henry Newman Serving: Those interested in serving at Mass and at other events are invited to contact O X F O R D Richard Pickett at [email protected] Music: The Newman Consort is our in-house choir. For information, please see www.newmanconsort.com, or contact Alex Lloyd at [email protected] for further details. Welcome: Catholics, and all who are seeking answers to spiritual questions, are welcome at all services of the Ordinariate. If you are interested in being received into the full communion of the Catholic Church through the Ordinariate, please contact one of the clergy. _______________________________ W O R S H I P The Ordinariate is committed to the integration of Anglican patrimony into the life of the Catholic Church. Certain liturgies and forms of worship have already been authorized for our use by the Holy See. These include Morning and Evening Prayer, as found in the Book of Common Prayer. In the Mass, there is as yet no specific provision made in this country, although the Book of Divine Worship is used in the USA.
    [Show full text]
  • Altar Book for the Use of Saint Stephen's Anglican Church
    Altar Book for the Use of Saint Stephen’s Anglican Church The Order for Holy Communion Being that Rite authorised in 1662 according to the Use of Saint Stephen’s Anglican Church and The Collects, Epistles, and Gospels for the Church Year All Saints, 2020 Altar Book Volume I Table of Contents The Proper of the Season...............................................................................................1 Advent Season............................................................................................................2 Christmastide..............................................................................................................9 Epiphany Season......................................................................................................22 Pre-Lenten Season....................................................................................................35 Lenten Season...........................................................................................................41 Passiontide................................................................................................................49 The Great Vigil Of Easter........................................................................................81 Eastertide................................................................................................................116 Ascensiontide..........................................................................................................138 Whitsuntide.............................................................................................................142
    [Show full text]
  • Full Report of World Council Meeting the WITNESSI SERVICES SERVICES in Leading Churches for Christ and His Churchj in Leading Churches
    The ESS SEPTEMBER 1, 1960 lip publication. and reuse for required Permission DFMS. / Church Episcopal the of Archives 2020. Copyright PROBLEMS OF THE SPACE AGE Faced by Central Committee of World Council Full Report of World Council Meeting The WITNESSI SERVICES SERVICES In Leading Churches For Christ and His Churchj In Leading Churches THE CATHEDRAL CHURCH CHRIST. CHURCH OF ST. JOHN THE DIVINE CAMBRIDGE, MASe. Sunday: Holy Communion 7, 8, 9, 10;j EDITORIAL BOARD The Rev. Gardiner Mt. Day, Racier Prayer, Holy Communion =mrinsdSron, 11; Evensong and W. B. SPOFFORD SR., Mansagmn Editor Sunday Services: 8:00, 9s30 an sermon, 4. KENNETH Ri. FORBES; Roscoa T. Fourr; 11:15 a.m. Wed. and Holy Days: 3:00 and 12:10 p.m. Weekdays: _Holy Communion, 7:30 GORDON C. GRAsHAM; ROBEsR HAMPSHaIRE; (and 10 Wed.); Morning Prayer, CHARLES S. MARTIN; ROBERT F. McGuRcoR; 8:30; Evensong, 5. GEORGE MACMUORRAY; CARLS~ F. PENNIhLAN; W. NORMAN PrrrENGER; JOSEPH H. Trrus. THE HEAVENLY REST, NEW YORK CHRIST CHURCH, DETROrT 976 East Jeffersam Avenue 5th Avenue at 90th Street The Rev. William B. Sperry, Rector Rev. John Ellis Large, D.D. CONTRIBUTING EDITORS The Rev. Robert C. W. Ward, Asst. am.; Morning Service and Sermon, 11. 8 and 9 am. H o ly Communisn publication. THOMAS V. BAnRETr; JOHNt PAIIIMAN BRowN; Thursdays and Holy Days: Holy Coin- (breakfast served following 9 n.m.& GARDINER M. DAY; JOSEPH F. FLETCHER; service.) 11 a.m. Chsurch School and munion, 12. Wednesdays: Healing FREDERIcK C. GRNTsr; CL~ITrON J. Rw; JOHsN and Service 12. Daily: Morning Prayer Morning Service.
    [Show full text]