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Volume 89 Number 1 March 2020 V Olume 89 Number 1 March 2020
Volume 89 Volume Number 1 March 2020 Volume 89 Number 1 March 2020 Historical Society of the Episcopal Church Benefactors ($500 or more) President Dr. F. W. Gerbracht, Jr. Wantagh, NY Robyn M. Neville, St. Mark’s School, Fort Lauderdale, Florida William H. Gleason Wheat Ridge, CO 1st Vice President The Rev. Dr. Thomas P. Mulvey, Jr. Hingham, MA J. Michael Utzinger, Hampden-Sydney College Mr. Matthew P. Payne Appleton, WI 2nd Vice President The Rev. Dr. Warren C. Platt New York, NY Robert W. Prichard, Virginia Theological Seminary The Rev. Dr. Robert W. Prichard Alexandria, VA Secretary Pamela Cochran, Loyola University Maryland The Rev. Dr. Gardiner H. Shattuck, Jr. Warwick, RI Treasurer Mrs. Susan L. Stonesifer Silver Spring, MD Bob Panfil, Diocese of Virginia Director of Operations Matthew P. Payne, Diocese of Fond du Lac Patrons ($250-$499) [email protected] Mr. Herschel “Vince” Anderson Tempe, AZ Anglican and Episcopal History The Rev. Cn. Robert G. Carroon, PhD Hartford, CT Dr. Mary S. Donovan Highlands Ranch, CO Editor-in-Chief The Rev. Cn. Nancy R. Holland San Diego, CA Edward L. Bond, Natchez, Mississippi The John F. Woolverton Editor of Anglican and Episcopal History Ms. Edna Johnston Richmond, VA [email protected] The Rev. Stephen A. Little Santa Rosa, CA Church Review Editor Richard Mahfood Bay Harbor, FL J. Barrington Bates, Prof. Frederick V. Mills, Sr. La Grange, GA Diocese of Newark [email protected] The Rev. Robert G. Trache Fort Lauderdale, FL Book Review Editor The Rev. Dr. Brian K. Wilbert Cleveland, OH Sheryl A. Kujawa-Holbrook, Claremont School of Theology [email protected] Anglican and Episcopal History (ISSN 0896-8039) is published quarterly (March, June, September, and Sustaining ($100-$499) December) by the Historical Society of the Episcopal Church, PO Box 1301, Appleton, WI 54912-1301 Christopher H. -
The Search for Real Christianity: Nineteenth-Century England for a Number of Lessons, We Have Been Looking at Church History In
Reformation & Modern Church History Lesson 31, Page 1 The Search for Real Christianity: Nineteenth-Century England For a number of lessons, we have been looking at church history in America. Now we go back to the continent of Europe and to England for this lesson. The prayer I will open with comes from the prayer book of the Church of England, from what is called “The Lesser Peace and Fast.” One of the celebration days on the church calendar of the Church of England has to do with a man whose name will come up in today’s lesson, Charles Simeon. On that particular day in the prayer book, this prayer relates to the life and testimony of Charles Simeon. So, as we begin this lesson, I would like for us to use this prayer, thanking the Lord for Simeon and other faithful ministers whom we will be talking about during this time. Let us pray. O loving Lord, we know that all things are ordered by Thine unswerving wisdom and unbounded love. Grant us in all things to see Thy hand, that following the example of Charles Simeon, we may walk with Christ with all simplicity and serve Thee with a quiet and contented mind through Jesus Christ our Lord, who liveth and reigneth with Thee and with the Holy Spirit—one God forever and ever. Amen. As we think about the history of Christianity in England in the nineteenth century, we begin, of course, with the Church of England, and we begin with the Broad Church. In one of Henry Fielding’s novels, he has a character who says this, “When I mention religion, I mean the Christian religion and not only the Christian religion but the Protestant religion and not only the Protestant religion but the Church of England.” And that was probably the attitude of many people who were members of the church in England in the nineteenth century, particularly members of what was called the Broad Church or adherents to the Broad Church philosophy. -
The Cross and the Crucifix by Steve Ray
The Cross and the Crucifix by Steve Ray Dear Protestant Friend: You display a bare cross in your homes; we display the cross and the crucifix. What is the difference and why? The cross is an upright post with a crossbeam in the shape of a “T”. A crucifix is the same, but it has Christ’s body (corpus) attached to the cross. As an Evangelical Protestant I rejected the crucifix—Christ was no longer on the cross but had ascended to heaven. So why do I now tremble in love at the site of a crucifix? Let’s examine the history and issues surrounding the two. I will start with the Old Testament and the Jews’ use of images and prohibition of idols. I know in advance that it is not a thorough study, but it will give a general overview of the issues. I will try to provide a brief overview of the Cross and the Crucifix, the origin, the history, and the differing perspectives of Catholic and Protestant. It will try to catch the historical flow and include the pertinent points. The outline is as follows: 1. The Three Main Protestant Objections to the Crucifix 2. Images and Gods in the Old Testament 3. Images and Images of Christ in the New Testament 4. The Cross in the First Centuries 5. The Crucifix Enters the Picture 6. The “Reformation” and Iconoclasm 7. Modern Anti-Catholics and the Crucifix 8. Ecumenical Considerations The Three Main Protestant Objections to the Crucifix Let me begin by defining “Protestant” as used in this article. -
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. -
The Missal Frequently Asked Questions
Introducing Divine Worship: The Missal Frequently Asked Questions 1 What is Divine Worship: The Missal ? Any priest incardinated in such a Personal Ordinariate may also publicly celebrate the Mass according to Divine Worship outside the parishes of the Ordinariate with the permission of the rector/pastor of the corresponding Divine Worship is the liturgical provision for the celebration of Mass and church or parish. Priests of the Ordinariate may always celebrate Mass the Sacraments for use by the Personal Ordinariates established under the without a congregation according to Divine Worship. Apostolic Constitution Anglicanorum coetibus. As such, it gives expression to and preserves for Catholic worship the worthy Anglican liturgical In cases of pastoral necessity or in the absence of a priest incardinated in patrimony, understood as that which has nourished the Catholic faith an Ordinariate, any Catholic priest in good standing may celebrate the throughout the history of the Anglican tradition and prompted aspirations Holy Eucharist according to Divine Worship for members of the Ordinariate towards ecclesial unity. who request it. For example, since the parishes of the Ordinariate are often spread out over a large geographic territory, the pastor of an Ordinariate parish may ask a priest at a nearby diocesan parish to fill in during illness or Is the liturgical provision for the Ordinariates its own proper vacation leave. 2 Rite? 6 Can any priest concelebrate Mass according to Divine Worship? No. The Anglican liturgical tradition draws on the English monastic tradition and develops entirely out of the context of the Roman Rite. The Yes. Any Catholic priest may concelebrate Mass according to Divine Worship. -
Russian Copper Icons Crosses Kunz Collection: Castings Faith
Russian Copper Icons 1 Crosses r ^ .1 _ Kunz Collection: Castings Faith Richard Eighme Ahlborn and Vera Beaver-Bricken Espinola Editors SMITHSONIAN INSTITUTION PRESS SERIES PUBLICATIONS OF THE SMITHSONIAN INSTITUTION Emphasis upon publication as a means of "diffusing knowledge" was expressed by the first Secretary of the Smithsonian. In his formal plan for the Institution, Joseph Henry outlined a program that included the following statement: "It is proposed to publish a series of reports, giving an account of the new discoveries in science, and of the changes made from year to year in all branches of knowledge." This theme of basic research has been adhered to through the years by thousands of titles issued in series publications under the Smithsonian imprint, commencing with Stnithsonian Contributions to Knowledge in 1848 and continuing with the following active series: Smithsoniar) Contributions to Anthropology Smithsonian Contributions to Astrophysics Smithsonian Contributions to Botany Smithsonian Contributions to the Earth Sciences Smithsonian Contributions to the Marine Sciences Smithsonian Contributions to Paleobiology Smithsonian Contributions to Zoology Smithsonian Folklife Studies Smithsonian Studies in Air and Space Smithsonian Studies in History and Technology In these series, the Institution publishes small papers and full-scale monographs that report the research and collections of its various museums and bureaux or of professional colleagues in the worid of science and scholarship. The publications are distributed by mailing lists to libraries, universities, and similar institutions throughout the worid. Papers or monographs submitted for series publication are received by the Smithsonian Institution Press, subject to its own review for format and style, only through departments of the various Smithsonian museums or bureaux, where tfie manuscripts are given substantive review. -
Anglican Way Vol 37, No 1
ANGLICAN WAY Formerly Mandate, the magazine of the Prayer Book Society Volume 37 Number 1 March 2014 In ThIs Issue Reflections from 2the Editor’s Desk ACNA’s New 4 Formularies Why English Theology and 5 Churchmanship Are Hopelessly Weak An Exchange with John Warwick 6 Montgomery Final Response by John Warwick 10 Montgomery ’28BCP: In Defense of the Book of 11 Common Prayer— The Early Days Children, Confirmation and 13 Communion— A Response Where Is the 1928 BCP the “Liturgical 15 Standard”? Book Review of Worshipping Trinity 17 by Robin Parry 18 Time and Holiness Contemplating 19 Ambition in Lent 20 Lent Reflections FROM THEEditor’s Desk Roberta Bayer, Ph.D., Assistant Professor, Patrick Henry College, Purcellville, Virginia Neither ought other men’s abuse of Lent the church, but the scandal that we bring upon the Spoil the good use; lest by that argument church ourselves. We forfeit all our Creed. If he could find reason to upbraid himself for Lent, George Herbert bitterness, a man who was just and righteous from We need your all accounts, then so should we. There are ordinary Anglicans who might consider all the fighting about hurch seasons and worldly seasons are not at gifts in order to doctrine and morals that fill the news and the pews one. The ordinary pace of life does not allow as just something to be ignored, while others might carry out your one to keep the fast of Lent—the spring festi- consider it a reason to leave, to forfeit the creed. There mandate to Cvals, the renewal of the sports season, my son’s Spring is good reason not to focus on scandal but simply to Prom—none seem appropriate to the season of Lent. -
William Augustus Muhlenberg and Phillips Brooks and the Growth of the Episcopal Broad Church Movement
W&M ScholarWorks Dissertations, Theses, and Masters Projects Theses, Dissertations, & Master Projects 1994 Parties, Visionaries, Innovations: William Augustus Muhlenberg and Phillips Brooks and the Growth of the Episcopal Broad Church Movement Jay Stanlee Frank Blossom College of William & Mary - Arts & Sciences Follow this and additional works at: https://scholarworks.wm.edu/etd Part of the History of Religion Commons Recommended Citation Blossom, Jay Stanlee Frank, "Parties, Visionaries, Innovations: William Augustus Muhlenberg and Phillips Brooks and the Growth of the Episcopal Broad Church Movement" (1994). Dissertations, Theses, and Masters Projects. Paper 1539625924. https://dx.doi.org/doi:10.21220/s2-x318-0625 This Thesis is brought to you for free and open access by the Theses, Dissertations, & Master Projects at W&M ScholarWorks. It has been accepted for inclusion in Dissertations, Theses, and Masters Projects by an authorized administrator of W&M ScholarWorks. For more information, please contact [email protected]. P a r t ie s , V i s i o n a r i e s , I n n o v a t i o n s William Augustus Muhlenberg and Phillips Brooks and the Growth of the Episcopal Broad Church Movement A Thesis Presented to The Faculty of the Department of History The College of William and Mary in Virginia In Partial Fulfillment Of the Requirements for the Degree of Master of Arts hy Jay S. F. Blossom 1994 Ap p r o v a l S h e e t This thesis is submitted in partial fulfillment of the requirements for the degree of Master of Arts Jay S. -
Christian Danz, Kathy Ehrensperger, and Walter Homolka (Eds.) Christologie Zwischen Judentum Und Christentum
SCJR 16, no. 1 (2021): 1-3 Christian Danz, Kathy Ehrensperger, and Walter Homolka (Eds.) Christologie Zwischen Judentum und Christentum (Tübingen: Mohr Siebeck 2020), xiv + 447 pp. GREGOR MARIA HOFF [email protected] University of Salzburg, Salzburg, Austria In recent years, the discussion about the significance of Christology in Jewish- Christian dialogue has taken on a new dynamic. Various factors are responsible for this. Two recent documents by Orthodox Jews, “To Do the Will of Our Father in Heaven” (2015) and “Between Jerusalem and Rome” (2016), represent important statements. The authors raise essential questions about Christology. Among them is the question of how Jewish-Christian dialogue can deal with the issue. For the Catholic Church, more than fifty years after the conclusion of the Second Vatican Council, a theological deepening of the basis for dialogue is on the agenda in its contact with Judaism. With the document “‘The Gifts and the Calling of God Are Irrevocable’” (2015), the Vatican Commission for Religious Relations with the Jews once again raised the question of the significance of the “universality of salvation in Jesus Christ” (Sect. 37) and affirmed that the “covenant of God with Israel has never been revoked” (Preface). In addition to the issues raised by these religious communities, there have been shifts in various theological discourses. They concern exegetical perspectives which, starting from the New Perspective on Paul, also concern Christological questions. They are connected with questions about the “parting of the ways” and the complex emergence of rabbinic Judaism and Christianity. They concern tradition-historical questions about the development of theological concepts in both traditions and in relations between them, revealing their inner diversity. -
“Bishop on Board” Inside This Issue
ACC UK Magazine of the Diocese of the United Kingdom (Anglican Catholic Church) Issue 36 Annual Subscription £7.50 Lent / Easter 2012 “BISHOP ON BOARD” INSIDE THIS ISSUE: From the Bishop 2 News from the Council 7 of Advice Competition Time 11 (with Gift Voucher The Church of St Augustine, Rector of St Augustine’s, said “This Canterbury has taken delivery of a is another step forward, putting the Prize !) new Parish Minibus. ACC firmly on the map here in Provided, in part, through the Canterbury and around the South generosity of the Credo Group of East”. The Bishop added that he ‘English 18 Companies, of which the planned to use the Minibus when Missal’ Canterbury Church Shop Ltd is travelling around the Diocese and Centenary one, the nine seater mini bus will visiting our Missions and Parishes. 1912—2012 serve primarily for Church Use Although he resisted the suggestion including Parish outings and that he should have a suitably pilgrimages. It will also be used by adapted episcopal version of the Testimony ... Richard Mulholland, Manager of the popular ‘Baby on Board’ sign 19 shop, to carry stock and do hanging in the window when he was occasional local deliveries to in the bus! Customers. Thanking his colleagues and Taking possession of the vehicle co–directors in the Credo Group ... Where to Bishop Damien Mead, who is also 23 worship Continued on page 10 ORTHODOX FAITH ANGLICAN WORSHIP CATHOLIC ORDER P A G E 2 FROM THE BISHOP On 23rd January was “very happy with the 1992 the College arrangements made by the of Bishops of the CofE in its Pastoral Provision for Anglican Catholic Church decided those unable to accept the to erect the Missionary Diocese of ordination of women”. -
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.