Holy Communion in Anglican Messy Churches Advent 2017
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Glocal Religion and Feeling at Home: Ethnography of Artistry in Finnish Orthodox Liturgy
religions Article Glocal Religion and Feeling at Home: Ethnography of Artistry in Finnish Orthodox Liturgy Tatiana Tiaynen-Qadir Faculty of Social Sciences, University of Turku, Turku 20014, Finland; tatiana.tiaynen@ttaq.fi Academic Editors: Victor Roudometof and Peter Iver Kaufman Received: 19 December 2016; Accepted: 9 February 2017; Published: 13 February 2017 Abstract: This paper adapts a glocalization framework in a transnational, anthropological exploration of liturgy in the Orthodox Church of Finland (OCF). It draws on long-term ethnographic fieldwork and interviews with participants of liturgy from Finnish, Russian, and Greek cultural and linguistic backgrounds. The main argument of the paper is that generic processes of nationalization and transnationalization are not mutually exclusive in practitioners’ experiences of liturgy in OCF, but rather generate a glocal space that incorporates Finnish, Russian, Karelian, and Byzantine elements. Individuals artistically engage with glocal liturgy on sensorial, cognitive, social, and semantic levels. What is important for the participants is a therapeutic sense that comes from a feeling of ‘being at home’, metaphorically, spiritually, and literally. People’s ongoing, creative work constitutes Orthodoxy as their national and transnational home. Keywords: glocal religion; Orthodox Christianity; glocalization; transnational anthropology; artistry; liturgy; home; therapeutic 1. Introduction Most contemporary Orthodox churches across the world are divided into national or diasporic churches; the latter of which is often organized alongside ethno-national and linguistic lines. National churches include, for example, those of Greece and Cyprus, where histories of entanglement between Orthodoxy and nationalization date back to the 19th century. In Russia, Orthodox Christianity emerged as a signifier of individual and collective national identity after the Soviet collapse [1]. -
The Liturgical Movement and Reformed Worship 13
The Liturgical Movement and Reformed Worship 13 The Liturgical Movement and Reformed Worship COMING across a certain liturgical monstrosity, a Scottish Churchman asked : " What Irishman perpetrated this ? " Greatly daring therefore, the writer, though Irish, because the Irishman turned out to be an American, confines his remarks in this paper to the Scottish Eucharistic Rite, as limitations of space prevent discussion of other Reformed movements on the Continent, in England, Ireland, America, and elsewhere. The aim of the Reformers concerning the Eucharistic Rite was threefold : (i) Reform of the rite. The earliest Reformed rites were based on the Hagenau Missal, and their lineage through Schwarz, Bucer, Calvin, and Knox is traced by Hubert, Smend, Albertz, and W. D. Maxwell. (ii) That the worshippers should be active participants in the rite. This was achieved principally by the use of the vernacular and the introduction of congregational singing. (iii) Weekly communion. This ideal failed because of medieval legacy and the interference of civil authority, so that quarterly communion became the general practice. Public worship, however, when there was no celebration, was based on the eucharistic norm. The second half of the seventeenth century, and the eighteenth century, proved to be a period of decline and poverty in worship, and liturgical renewal in Scotland only began in the nineteenth century. This falls into four periods. (a) Prior to 1865, when it was principally the work of individuals. (b) After 1865, when the Church Service Society was founded and the principal leaders were G. W. Sprott and Thomas Leishman, both of whom knew their history. -
November 2019
A Newsletter of First Presbyterian Church of Ann Arbor November 2019 . Volume 67, Number 10 Scottish Pilgrimmage - 100 miles, 8 days, 14 women! WHAT’S INSIDE Worship & Music .................................... 2 Financial Stewardship ........................... 2 Congregational Life ................................. 3 Adult Education ....................................... 6 Faith in Action ......................................... 7 Children & Families ............................... 7 UKirk@UMich ........................................ 8 Transistions .............................................. 8 Residents’ Corner ................................... 9 Third Graders received Bibles on October 13. Advent ........................................................ 9 I’m thinking about meals – and not just because of “the big A few days from now we’ll mark All Saints’ Day gathered, one” for which American custom sets the table at the end of this once again, at the Table – in the vast communion of saints. The air month. I’m noticing how our life together is table-shaped. This is a around us, softened and deepened by the Choir singing a tale of four suppers. poignant, pensive Requiem by Bob Chilcott, will be full of the Since I pulled in to Ann Arbor last month barely 48 hours names of “all the saints who from their labors rest”, whose passing before World Communion Sunday, it’s almost literally true that I into the permanence of God’s love has marked us this past year. As met you first at the Table. But you brought friends! – the Sanctuary we share another Supper, I will be hearing the voice of the pastor/ that day was overflowing with the company of Christians around saint who nurtured me into ministry – who, just before breaking the globe keeping the joyful feast on a day when we make a point, the bread, would always say (in the syntax of the old Book of annually, of paying attention to the wide church that Jesus gathers Common Worship): “Behold, the one who cometh unto me I will around his supper. -
Liturgy Without Prayerbook
LITURGY WITHOUT PRAYERBOOK David J. A. Clines A liturgy is a set form determining the content, order, and phraseology of a service of worship. In comparison with the printed liturgies of other Christian churches, Brethren forms of service would seem at first sight to be entirely non-liturgical; but closer acquaintance with Brethren practice reveals that the content, order, and (to a certain extent) phraseology is in fact determined, by custom reinforced by theological explanation. One may thus speak of Brethren unwritten 'liturgy',1 or rather, 'liturgies', for there are minor regional differences and some churches which do not conform at all. There are of course separate liturgies for the various services of the church, but attention will be concentrated here on the 'morning meeting'. It will be suggested in this article that Brethren liturgy, partly because it is unwritten, and partly because of peculiarly Brethren theological concepts, shares in large measure the weaknesses of the liturgical form while lacking many of its strengths. I. Content A distinguishing feature of a new member of a Brethren assembly is his ignorance of what is and what is not suitable at a 'morning meeting'. It is not always possible to discover precisely what is suitable, both because practice varies somewhat from assembly to assembly, and because the content of this service is thought by many to be a matter of 'spiritual apprehension' and so not amenable to rational enquiry. But the ruling principle is that it is a meeting for worship, understood as adoration. In worship we are concerned not with others, ourselves, or our blessings, but with the Lord alone. -
Additional Weekday Lectionary and Amendments to Calendar, Lectionary and Collects
GS 1724 Not authorized for liturgical use (except in accordance with any designation under Canon B 5A) Additional Weekday Lectionary and Amendments to Calendar, Lectionary and Collects Report by the Liturgical Commission INTRODUCTION 1. The Texts for Authorization attached to this report fall into three distinct parts: (I) The Additional Weekday Lectionary (II) Minor amendments to the Common Worship Calendar (with a consequential amendment to a Collect and Post Communion) (III) Minor corrections to the Common Worship Lectionaries. This covering report offers an explanation of each of these elements in turn. I: ADDITIONAL WEEKDAY LECTIONARY Background 2. The provisional Weekday Lectionary which was authorized in 2000 included (in addition to the Daily Eucharistic Lectionary) two office lectionaries which were unrelated to each other. The Office Lectionary, commonly used at Morning Prayer, provided readings that were generally in sequence, while the Second Office Lectionary, commonly used at Evening Prayer, aimed to offer two readings which were complete in themselves and would therefore make sense to a congregation which had not heard the previous day’s readings. Because these readings were intended to ‘stand alone’, the Second Office Lectionary was colloquially known as a ‘pillar lectionary’. 3. The 2000 Weekday Lectionary was authorized on a temporary basis with a view to revision in the light of experience of its use. In fact, there was general dissatisfaction with it and the Liturgical Commission therefore decided to propose a complete replacement, rather than a revision. The ‘pillar lectionary’ in particular was widely criticized. Many people wanted to use a ‘continuous’ lectionary at both offices, and the current Weekday Lectionary which received Final Approval in February 2005 therefore provides for ‘continuous’ reading of Scripture at both Morning and Evening Prayer. -
PRI Chalice Lessons-All Units
EPISCOPAL CHILDREN’S CURRICULUM PRIMARY CHALICE Chalice Year Primary Copyright © 2009 Virginia Theological Seminary i Locke E. Bowman, Jr., Editor-in-Chief Amelia J. Gearey Dyer, Ph.D., Associate Editor The Rev. George G. Kroupa III, Associate Editor Judith W. Seaver, Ph.D., Managing Editor (1990-1996) Dorothy S. Linthicum, Managing Editor (current) Consultants for the Chalice Year, Primary Charlie Davey, Norfolk, VA Barbara M. Flint, Ruxton, MD Martha M. Jones, Chesapeake, VA Burleigh T. Seaver, Washington, DC Christine Nielsen, Washington, DC Chalice Year Primary Copyright © 2009 Virginia Theological Seminary ii Primary Chalice Contents BACKGROUND FOR TEACHERS The Teaching Ministry in Episcopal Churches..................................................................... 1 Understanding Primary-Age Learners .................................................................................. 8 Planning Strategies.............................................................................................................. 15 Session Categories: Activities and Resources ................................................................... 21 UNIT I. JUDGES/KINGS Letter to Parents................................................................................................................... I-1 Session 1: Joshua................................................................................................................. I-3 Session 2: Deborah............................................................................................................. -
The Separation of the Methodists from the Church of England a Historical Fact
mm J (f^atnell UninetBttg 9Itbtacg THE GIFT OF MS^^*^**-^ ""'""^"^ '""'^^^ BX8276 .T89 " ^^''^iMiiiffliiSliiiftifiiWiS"'"'''*'* f™"! 'He Ch Cornell University Library The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924029470683 iiilliliiiliiilimililii The Separation of the Methodists from the ^ ^ Church of England 1^ ^ BY ROBERT LEONARD TUCKER, M.A. ^1 ^ ^ ^ NEW YORK 1918 ^iiiiiiilillMPiliiiliiiiilililliliililBliii^ The Separation of the Methodists from the Church of England BY ROBERT LEONARD TUCKER, M.A. SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY COLUMBIA UNIVERSITY Printed for the Author by THE METHODIST BOOK CONCERN New York City igi8 A^io^^is Copyright, 1918, by R. L. TUCKER All Rights Reserved TO MY WIFE GRACE GREEN TUCKER MY MOTHER FANNIE ALLUM TUCKER MY FATHER JOHN TUCKER THREE METHODISTS WHOSE LIVES SHOW THAT NOBLEST SPIRIT OF TRUE RELIGION FAR MORE CLEARLY THAN ALL MY WORDS, THIS TASK IS DEDICATED CONTENTS PAGE Preface 7 Introduction 9 Chapter I. The Methodist View of Eighteenth Century Life 11 I. Methodist Dissatisfaction with the Customs and Religion of the Times 11 II. Methodist View of the Church and the Clergy 12 Chapter II. The Churchman's View of Eighteenth Century Life. 17 I. Enthusiasm 17 II. The Church View of Enthusiasm 23 III. Methodist Attempts to Check Extreme Enthusiasm 30 IV. Methodism and Mysticism 34 Chapter III. Methodist Doctrine 37 I. Original Sin 37 II. Justification by Faith 39 in. The New Birth 42 IV. -
Country Advice Albania Albania – ALB36773 – Greece – Orthodox Christian Church – Baptisms – Albania – Church Services – Tirana – Trikala 9 July 2010
Country Advice Albania Albania – ALB36773 – Greece – Orthodox Christian Church – Baptisms – Albania – Church services – Tirana – Trikala 9 July 2010 1. Please search for information on Greece in relation to whether a person cannot be baptised Orthodox if they are illegally in Greece. Information regarding whether a person cannot be baptised Orthodox if they are illegally in Greece was not located in a search of the sources consulted. The Greek constitution establishes the Eastern Orthodox Church of Christ (Greek Orthodox Church) as the prevailing religion in Greece and it was estimated that 97 percent of the population identified itself as Greek Orthodox. The Greek Orthodox Church exercises significant influence and “[m]any citizens assumed that Greek ethnicity was tied to Orthodox Christianity. Some non-Orthodox citizens complained of being treated with suspicion or told that they were not truly Greek when they revealed their religious affiliation.”1 It is reported that most of Greece‟s native born population are baptised into the Orthodox Church.2 A 2004 report indicates that the “Orthodox Church takes on the self anointed role as keeper of the national identity”. The report refers to the comments of a priest in Athens who said that “in Greece, we regard Greeks as the ones who are baptised” and people who were not baptised, immigrants, were not seen as Greek.3 2. Please provide information generally about the Orthodox Church in Albania including, if possible, details about the order of the church service. The Orthodox Autocephalous Church of Albania is one of four traditional religious groups in Albania. The majority of Albanians do not actively practice a faith,4 but it is estimated that 20 to 25 percent of the Albanian population are in communities that are traditionally Albanian Orthodox. -
Supporting Papers for the Faith and Order Commission Report, Communion and Disagreement
SUPPORTING PAPERS FOR THE FAITH AND ORDER COMMISSION REPORT, COMMUNION AND DISAGREEMENT 1 Copyright © The Archbishops’ Council 2016 2 Table of Contents Preface ................................................................................................................................................. 5 1 Communion, Disagreement and Conscience Loveday Alexander and Joshua Hordern ........................................................................................ 6 Listening to Scripture ..................................................................................................................... 6 Conscience: Points of Agreement ................................................................................................ 9 Conscience and Persuasion in Paul – Joshua Hordern .......................................................... 10 Further Reflections – Loveday Alexander .................................................................................. 15 Conclusion ........................................................................................................................................ 17 2 Irenaeus and the date of Easter Loveday Alexander and Morwenna Ludlow ................................................................................ 19 Irenaeus and the Unity of the Church – Loveday Alexander ................................................ 19 A Response – Morwenna Ludlow.................................................................................................. 23 Further Reflections – Loveday -
Our Parish Life Handbook
Our Parish Life Handbook A living, working document, representing the “work in progress” that parish life always is. Saints Cyril and Methodius Orthodox Christian Church Terryville, CT (Version of May 2010) Table of Contents Parish Mission, Vision, and Values Statement Introduction Orthodox Christianity Our Parish For Further Information Contact Details Useful Web Sites Worship Liturgical Services Confession and Communion Use of Candles Seven-Day Vigil Candles Choir Altar Servers Helpers Pastoral Services Baptisms Weddings Anniversaries of Marriage Funerals Memorial Services Hospital and Shut-in Visitation Home Blessing Parish Cemetery Education Church School Education Adult Education Library Catechesis Fellowship Sunday Morning Coffee Social FOCA Sisterhood Stewardship General Stewardship Annual Financial Stewardship Pledge Restricted Funds: The Memorial, Charity and Scholarship Funds Wills and Bequests Time and Talent Parish Administration By-Laws of the Parish Parish Council Becoming a Member of Saints Cyril and Methodius Orthodox Church How to become a Member of our Parish 2 Saints Cyril and Methodius Orthodox Christian Church, Terryville, CT VISION – MISSION – VALUES Our Vision: To receive, accept, make known and share God the Father’s love in all its saving power, through Jesus Christ, in the Holy Spirit. Our Mission: To make present in this time and place the fullness of the Orthodox Christian Faith, so that all persons might come to the knowledge of the Truth. We carry out this mission through worship, stewardship, education, nurture, fellowship, charity and outreach. Our Values: We are traditional: We value time-honored truths and morality. We hold to long-established patterns of worship, devotion and service. We value every person, family, and community. -
Diaconate a Call to Humble Service
DIACONATE A CALL TO HUMBLE SERVICE Diaconate Program Guide Diaconate Program Guidelines “Therefore, brothers, select from among yourselves seven men of good standing, full of the Spirit and of Wisdom…” Acts 6:3 Contents Preface Admission Requirements 1 Governance 2 Program Structure 3 Sessions Part 1 Clergy Mentoring Part 2 Metropolis/Regional Fellowship Groups Part 3 Alumni & Outreach Part 4 Ordination application and general information Appendix A Testimonials Appendix B DIACONATE PROGRAM PREFACE Do you hear God’s call to the Diaconate office in the Greek Orthodox Church? Do you pray and open your mind, heart and soul to what God is asking of you? Do you have a servant’s heart? Do you find your greatest joy is when you are helping others in a humble way all for the honor and glory of our Almighty and Immortal God? Do you strive to live a righteous life because that is what Jesus taught us to do? Do you invite the Holy Spirit to dwell in you and work through you? Do you feel a burning desire to help your parish priest and your local Church community? If you answer yes to these questions and have your Hierarch’s blessing then welcome to the Diaconate Program! The Body of Christ has many moving parts. A Deacon is just one of those moving parts. If we look in our liturgical books we see that we all take part in the Divine Liturgy in different ways. There is the Hierarch’s part, the Priest’s part, the Deacon’s part, the Altar Server’s part, the Choir’s part and the part of the people. -
A Service of Dedication
Macedonia Lutheran Church 421 West Front Street BURLINGTON, NORTH CAROLINA A Service of Dedication QUINQUAGESIMA SUNDAY February 28, 1965 11:00 A.M. REV. HOYLE L. WHITESIDE, S.T.M., Pastor Rev. E. K. Bodie Rev. George B. Whittecar, D.D., Assistant to the Pastor President of the N. C. Synod OH LORD, OUR GOD, For Thy directing hand at times so evident in the planning and construction of this church; For Christian motivations and dedicated hearts; For the unanimity of spirit that has prevailed; For the cooperation of committees, architects and contractors; For the safe-keeping of the builders; For the worshipfulness of this House; For the souls of Thy children, who shall come to know Thee here; For the presence and effective working of Thy Holy Spirit among us: And for the joy of this day; WE THANK AND PRAISE THY HOLY NAME, IN JESUS CHRIST, OUR LORD. AMEN . THE SERVICE OF DEDICATION (THE CONGREGATION shall assemble at the main entrance of the new church.) PASTOR: In the Name of the Father, and of the Son, and of the Holy Ghost. PEOPLE: Amen. PASTOR & PEOPLE: Direct us, O Lord, in all our doings, with thy most gracious favor, and further us with thy continual help; that in all our works, begun, continued, and ended in thee, we may glorify thy holy Name; and finally, by thy mercy, obtain everlasting life; through Jesus Christ, thy Son, our Lord. Amen. PSALM 24 PASTOR: The earth is the Lord’s, and the fullness thereof: PEOPLE: The world, and they that dwell therein.