DOCSLIB.ORG

Wesleyan Eucharistic Sprituality : Its Nature, Sources and Future Thesis

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Wesleyan Eucharistic Sprituality : Its Nature, Sources and Future Thesis Open Research Online The Open University’s repository of research publications and other research outputs Wesleyan eucharistic sprituality : its nature, sources and future Thesis How to cite: Khoo, Lorna Lock-Nah (2002). Wesleyan eucharistic sprituality : its nature, sources and future. PhD thesis The Open University. For guidance on citations see FAQs. c 2002 The Author https://creativecommons.org/licenses/by-nc-nd/4.0/ Version: Version of Record Link(s) to article on publisher’s website: http://dx.doi.org/doi:10.21954/ou.ro.0000d465 Copyright and Moral Rights for the articles on this site are retained by the individual authors and/or other copyright owners. For more information on Open Research Online’s data policy on reuse of materials please consult the policies page. oro.open.ac.uk WESLEYAN EUCHARISTIC SPIRITUALITY: ITS NATURE, SOURCES AND FUTURE Submitted by : LORNA LOCK-NAH KHOO B.Th., M.T.S.(magna cum laude) A thesis submitted in fuKillment of requirements for the degree of Doctor of Philosophy (Ph.D.) to the Open University, Un~ed Kingdom. Discipline: Theology Sponsoring Establishment: The Wesley and Methodist Studies Centre, Westminster Inst~ute of Education, Oxford, UK September 2002 AL1THO~ NO. «,024- t:.Cfo)( Dt1'f~ 0 ~ s v gM ::r ~~ ':k?N. S 0 "Sit N tJf\ ft. ....1 z. 0 D-z. l::>1'11""~ or: f\wAe e . 17 sCRre.MgU 6-00,?- I agree that this work, ~ approved for the Ph.D, be deposited in the University Libary. It may be made available at the discretion of the Librarian and may be photocopied at the Librarian's discretion. Lorna Lock-Nah KHOO September 2002 ABSTRACT This thesis argues that there is a distinctive Wesleyan eucharistic spirituality. Looking at the Wesleys' eucharistic practices, theology and sources for these, the writer identifies a spirituality that has three themes. These revolve around the dynamic encounter with a personal Christ, the grace-filled life, the therapeutic growth towards holiness and wholeness. They provide a way of looking at life and the formation of characters which may conform to the image of the Christ. While there were several reasons for the decline of Wesleyan eucharistic spirituality after the death of the Wesleys, the writer maintains that this spirituality can be rediscovered, revived and communicated in new forms so as to impact Methodists around the world who are facing the challenges of the 21st century. TABLE OF CONTENTS MEMORANDUM DEDICATION ACKNOWLEDGEMENT ABBREVIATIONS INTRODUCTION 1 CHAPTER ONE: Wesleyan Eucharistic Practices 1. 1 Eucharistic Observance 4 1. 2 Eucharistic Rationale 17 1. 3 Eucharistic Place and Presidency 24 1. 4 Eucharistic Requirements 33 End Notes 59 CHAPTER TWO: Wesleyan Eucharistic Theology 2. 1 Encounter with the Presence of Christ 61 a. The Dynamic Encounter 61 b. The Presence of Christ 68 2. 2 Divine Initiative and Grace 79 a. Christ's Sacrifice and Our Offering 79 b.The Roles of the Holy Spirit 95 2. 3 The Healing Sacrament 105 a. Moving towards Christian Perfection 105 b. The Eschatological Dimension 109 End Notes 113 CHAPTER THREE: Sources of Wesleyan Eucharistic Theology and Spirituality 3. 1 The Search for Sources 116 3. 2 Scripture 119 3. 3 ChurchTradition 121 a. The Early Church 122 b. The MedievalChurch 131 c. Post-medievalperiod: RomanCatholicdevotionalwriters and saints 133 d. MainTrends of EucharisticTheology and Spirituality 134 i. RomanCatholic EucharisticTheology and Spirituality 134 The Wesleyanresponse 137 ii. The EucharisticTheology and Spiritualityof the ContinentalReformers 139 The Wesleyanresponse 143 e. The Moravians 146 f. The Puritans 147 g. The Mystics 150 3. 4 The AnglicanTradition 153 a. Cranmer's EucharisticTheology and Spirituality 153 b. The Bookof CommonPrayer 154 c. Developmentsafter Cranmer 157 d. The Deists, Latitudinarians,Moralists and Non-jurors 163 The Wesleyanresponseto eucharistictheology and spiritualityin the Church in En~and 169 3. 5 Closing Observations 170 End Notes 173 CHAPTERFOUR:Wesleyan EucharisticSpirituality 4. 1 DefiningWesleyan EucharisticSpirituality 177 4. 2 The Centralityof Chrisfs Presence 178 4. 3 The Primacyof Grace: Sacramentbeforeour sacrifice 182 4. 4 ChristianPerfectionas the Goal 185 a. What is ChristianPerfection? 185 b. Challengesand possibilitiesof this understandingof Christian Perfection 190 4. 5 FormingLivesthroughthe Eucharist 192 a. IntentionalandActive Formation 192 b. Communionas chief meansof gracefor growingtowards Christianperfection 193 c. Structuredand unstructuredformation 195 4. 6 SeeingLifethroughthe Eucharist 206 a. Seeingthe Self 206 b. Seeingthe Divine 209 c. Seeingother people 211 d. Seeing the world 216 e. Seeing time 223 4. 7 A Summary Picture 225 4. 8 Characteristics of Wesleyan Eucharistic Spirituality 226 End Notes 228 CHAPTER FIVE: The Future of Wesleyan Eucharistic Spirituality 5.1 Decline of Eucharistic Observance and Fervour 231 5. 2 Signs of Hope 235 5.3 Is there a desire? 241 5.4 Re-introducing Eucharistic Spirituality 242 a. The Language 242 b. The Modellformat 243 c. Communication Styles 243 d. Dealing with the question "How?" 244 5. 5 The Weak Link of Wesleyan Eucharistic Spirituality 248 5. 6 What Restoration of Wesleyan Eucharistic Spirituality would mean 251 End notes 254 CONCLUSION 255 APPENDIXES A Tabulation of Charles Wesley's Eucharistic Participation recorded in his Journals 256 B The Sermons of John Wesley as ordered in Albert Outler (ed.)'s The WorKs of John Wesley 258 C The Documents of the Wesleys 262 D Arminian Magazine (AM) 264 E Charles Wesley's Readings 266 F The Wesley's Use of the Five Senses in the Hymns on the Lord's Supper 267 G The Choice of HLS found in 14 Hymnals 270 BIBLIOGRAPHY Primary Sources 275 Secondary Sources 283 Other Resources 312 MEMORANDUM I declare that, apart from the general assistance of my advisors, the Revd. Dr. Timothy A. Macquiban, the late Revd. Raymond George and the Revd. Dr. Simon Chan, the work is entirely the product of my own research and has not been submitted, either whole or in part, for any other degree. -~---~-~~?::------ --- Date Signature DEDICATION Dedicated to our eschatological hope promised by the Lord Jesus Christ for • the late Revd. Christopher Hulse Smith of StAibans, England • the late Revd. Raymond George of Bristol, England • the late Professor John Deschner of Dallas, Texas, USA and • German Shepherds: Chippy, Black, Blackie, Walda, Duchess, Dogmatix, Doxologist (Doxy), Mischief • Pomeranian: Rip • Dachshunds: Ameer, Joy • German Short-Haired Pointer: Patch • Great Danes: Doggy, Waffles • Golden Retriever: Chesed (Chessy) • Guinea pigs: Guinea and Snowy His creatures in my family's care who have departed from this life. ACKNOWLEDGEMENT I wish to acknowledge the help given to me by my advisors, the Revd. Dr. Timothy A. Macquiban, the late Revd. Raymond George (from August 1995 till June 1998) and the Revd. Dr. Simon Chan (from February 1999). Without them, this thesis would not have seen the light of day. A word of thanks is due to those who have been resource persons: my director of studies, Dr. Brian Marshall and friends who have been kind enough to advise me on sections of the emerging thesis: Prof. Ted Campbell, Prof. Richard Heitzenrater, Prof. Geoffrey Wainwright, Prof. Karen Westerfield- Tucker and the Revd. Dr. S T Kimbrough, Jr. I am grateful for assistance and help of the following staff and institutions: • The Revd. Canon David Gillett, Principal and the Librarian of Trinity College Bristol • The Revd. Dr. Neil Richardson, Principal and Ms Janet Henderson, Librarian of Wesley College Bristol • Mr. Jeffrey Spittal, Han. Librarian of the John Wesley's Chapel, Bristol • Dr. John Vickers and Mrs. Penny Fowler of the Wesley and Methodist Studies Centre, Westminster College, Oxford • Dr. Pusey's Library, Oxford • Duke Divinity School Library, North Carolina, USA • Ms Wanda Smith of the Perkins School of Theology library, Southern Methodist University, Dallas, Texas, USA • The Methodist Archives in Singapore • Trinity Theological College (Singapore) library Studying in a foreign land has its unique difficulties. Working on one's dissertation on a part-time basis (after two years of full-time study) while holding key pioneering responsibilities in the Church (first in Bristol then in Singapore) was challenging. I am grateful especially for the support and prayers of the following people: • from Birmingham: Ms Annie MacKinnon, the Revd. John Bedford, Dr. John and Mrs.Janice Aston (all Baptists) • from Bristol: Pastor Dave Mitchell and his Woodlands Christian Church members (an independent community church), the Revd. Keith and Mrs Fran Page (Methodist), the Revd. Ruth Bierbum, MiColin and Mrs Heather Locke(Anglicans), the Emmaus Community (different denominations) • from Oxford: Drs. Albert and Hiroko Ong, Dr. Susie Lapwood (Anglicans), the Revd. John and Mrs. Audrew Curnow, the Revd. Brian Tebbut (Methodists) from Singapore: Dr. Angelina Tan (Presbyterian), Ms Wee Lay Ching (Anglican), Mrs. Lai Kheng Poussan (Assemblies of God), the Revd. Dr. Isaac Lim, Mr. Ong Teong Hoon, Mrs Sally Chew, Ms Maria Ling, Rev Dr Daniel Koh (Methodists) • over the Internet: Anglican Mrs. Joyce Huggett (spiritual direction via internet from Cyprus), the Revd. Dennis Bolton (a Presbyterian minister from South Africa living in Canada) The choice of a thesis topic is often influenced by one's life experiences. I.t~an~ the following people who have contributed significanijy to my faith journey and sacramental splntuallty. Those who had a part in my faith journey were: • family members-Mdm Loh Chooi Beng, my late mother, Ms Loh Chooi Cheng, my aunt, Prof. Khoo Oon Teik, my conservative-evangelical uncle, Mrs. Maisie Khoo my charismatically-orientated aunt • teachers-Ms Chai Ai Chao (Singapore), Prof. Richey Hogg (USA), my theological father, the late Prof. John Deschner of Dallas, Texas (USA) • and spiritual friends-the Revd. Malcolm Tan, OSL (Methodist, Singapore), Fr. Francis Frost (Roman Catholic from Bossey/France), Ms Voon Choon Khing (Independent Church, Malaysia), Ms Wee Lay Ching (Anglican, Singapore), Mrs. Lai Kheng Poussan (Assemblies of God, Singapore). The late Revd.
Load more

Recommended publications
  • (1) Western Culture Has Roots in Ancient and ___
    5 16. (50) If a 14th-century composer wrote a mass. what would be the names of the movement? TQ: Why? Chapter 3 Kyrie, Gloria, Credo, Sanctus, Agnus Dei. The text remains Roman Liturgy and Chant the same for each day throughout the year. 1. (47) Define church calendar. 17. (51) What is the collective title of the eight church Cycle of events, saints for the entire year services different than the Mass? Offices [Hours or Canonical Hours or Divine Offices] 2. TQ: What is the beginning of the church year? Advent (four Sundays before Christmas) 18. Name them in order and their approximate time. (See [Lent begins on Ash Wednesday, 46 days before Easter] Figure 3.3) Matins, before sunrise; Lauds, sunrise; Prime, 6 am; Terce, 9 3. Most important in the Roman church is the ______. am; Sext, noon; Nones, 3 pm; Vespers, sunset; Mass Compline, after Vespers 4. TQ: What does Roman church mean? 19. TQ: What do you suppose the function of an antiphon is? Catholic Church To frame the psalm 5. How often is it performed? 20. What is the proper term for a biblical reading? What is a Daily responsory? Lesson; musical response to a Biblical reading 6. (48) Music in Context. When would a Gloria be omitted? Advent, Lent, [Requiem] 21. What is a canticle? Poetic passage from Bible other than the Psalms 7. Latin is the language of the Church. The Kyrie is _____. Greek 22. How long does it take to cycle through the 150 Psalms in the Offices? 8. When would a Tract be performed? Less than a week Lent 23.
    [Show full text]
  • Apr/May 2020 N 3 Free
    EC1 ECHO APR/MAY 2020 N 3 FREE NEWS FEATURE HISTORY EC1Echo.co.uk Heating London Cabin fever: Pictures of @EC1Echo from the EC1’s hotel- Clerkenwell at war 75 underground up building boom years after VE-day EC1Echo@ /EC1Echo P 3 P 8–9 P 12 peelinstitute.org.uk Credit Rob Baker Ashton Clerkenwell suffers under Covid-19 or such a busy area, the EC1 district is currently and alarm- ingly empty. This is of course Fdue to the extraordinary strictures that have been imposed following the coronavirus and Covid-19 pandemic. The ‘lockdown’ announced on 23 March urged us all to stay at home with the public only allowed to go out once a day to do one of a handful of activities: to exercise, buy food; get medical necessi- ties, provide care or to help a vulnerable person, and to undertake essential work such as the NHS workers and the police. Most importantly, many people in the area will be suffering. As well as keep- ing an eye on television and listening to the radio, those with internet access can look out for mutual support groups on Social Media. Islington’s Facebook group is called Islington COVID 19 Mutual Aid, the City’s is City of Lon- don Covid 19 Mutual Aid and there is Camden COVID-19 Mutual Aid. The three councils in the area – Isling- ton, Camden and the City of London – have extensive advice on their websites, aimed at containing the virus. At present, the advice includes: • to shop for basic essentials • to do one form of exercise a day • visit a pharmacy or deliver essential supplies to a vulnerable person • to travel to and from work – but only where this is absolutely necessary Stay at home if you have either: • a temperature • a new, continuous cough To protect others, do not go to places like a GP surgery, pharmacy or hospital.
    [Show full text]
  • EC1 Local History Trail EC1 Local Library & Cultural Services 15786 Cover/Pages 1-4 12/8/03 12:18 Pm Page 2
    15786 cover/pages 1-4 12/8/03 12:18 pm Page 1 Local History Centre Finsbury Library 245 St. John Street London EC1V 4NB Appointments & enquiries (020) 7527 7988 [email protected] www.islington.gov.uk Closest Tube: Angel EC1 Local History Trail Library & Cultural Services 15786 cover/pages 1-4 12/8/03 12:18 pm Page 2 On leaving Finsbury Library, turn right down St. John Street. This is an ancient highway, originally Walk up Turnmill Street, noting the open railway line on the left: imagine what an enormous leading from Smithfield to Barnet and the North. It was used by drovers to send their animals to the excavation this must have been! (Our print will give you some idea) Cross over Clerkenwell Rd into market. Cross Skinner Street. (William Godwin, the early 18th century radical philosopher and partner Farringdon Lane. Ahead, you’ll see ‘Well Court’. Look through the windows and there is the Clerk’s of Mary Wollestonecraft, lived in the street) Well and some information boards. Double back and turn into Clerkenwell Green. On your r. is the Sessions House (1779). The front is decorated with friezes by Nollekens, showing Justice & Mercy. Bear right off St John Street into Sekforde Street. Suddenly you enter a quieter atmosphere...On the It’s now a Masonic Hall. In the 17th century, the Green was affluent, but by the 19th, as Clerkenwell was right hand side (rhs) is the Finsbury Savings Bank, established at another site in 1816. Walk on past heavily industrialised and very densely populated with poor workers, it became a centre of social & the Sekforde Arms (or go in if you fancy!) and turn left into Woodbridge Street.
    [Show full text]
  • Synoptic Traditions in Didache
    Synoptic Tradition in the Didache Revisited Dr. Aaron Milavec Center for the Study of Religion and Society University of Victoria Ever since a complete copy of the Didache was first discovered in 1873, widespread efforts have been undertaken to demonstrate that the framers of the Didache depended upon a known Gospel (usually Matthew, Luke, or both) and upon one or more Apostolic Fathers (Barnabas, Hermas, and/or Justin Martyr). In more recent times, however, most scholars have pushed back the date of composition to the late first or early second century and called into question dependency upon these sources. In the late 50s, Audet1. Glover2, and Koester3 cautiously developed this stance independent of each other. More recently, Draper4, Kloppenborg5, Milavec6, Niederwimmer7, Rordorf8, and Van de Sandt9 have argued quite persuasively in favor of this position. Opposition voices, however, are still heard. C.M. Tuckett10 of Oxford University, for example, reexamined all the evidence in 1989 and came to the conclusion that parts of the Didache "presuppose the redactional activity of both evangelists" thereby reasserting an earlier position that "the Didache here presupposes the gospels of Matthew and Luke in their finished forms."11 Clayton N. Jefford, writing in the same year independent of Tuckett, came to the conclusion that the Didache originated in the same community that produced the Gospel of Matthew and that both works had common sources but divergent purposes.12 Vicky Balabanski, in a book-length treatment of the eschatologies of Mark, Matthew, and Didache, reviewed all the evidence up until 1997 and concluded that Did. 16 was written "to clarify and specify certain aspects of Matthew's eschatology."13 This essay will weigh the evidence for and against dependence upon the Gospel of Matthew--the most frequently identified "written source" for the Didache.
    [Show full text]
  • Initial Design Proposals for Pre-Application Submission Gensurco House
    Initial Design Proposals For Pre-Application Submission Gensurco House Prepared for Southern Properties on behalf of the Ilchester Estates 28th September 2012 Groves Natcheva Architects Contents Gensurco House, Exmouth Market, London - pre-application submission 28th September 2012 3 Contents Executive Summary Page 4 Pre Application Information Page 5 Architectural Design Proposal Page 16 Proposed Level 1 Proposed Level 2 Proposed Level 3 Proposed Roof Plan - Aerial Perspective Diagram 1 - Facade Study Diagram 2 - Facade Study Diagram 3 - Facade Study Diagram 4 - Facade Study Perspective Views of Proposed Scheme Page 25 Perspective Views 1-2 Taken at ground Level - Diagram 1 Perspective Views 3-4 Taken at ground Level - Diagram 1 Perspective Views 5-6 Taken at ground Level - Diagram 1 Appendices Page 28 Groves Natcheva Architects Gensurco House Pre-Application Information Gensurco House, Exmouth Market, London - pre-application submission 28th September 2012 4 1. Executive Summary 1. The building described in this report is Gensurco House, at 46-54 Rosebery Avenue, 11-21a Exmouth Market and 3 Spafield Street, Exmouth Market and at the junction with Rosebery Avenue and Farringdon Road. Gensurco House is an island block of offices over retail units in this popular location. Directly to the south east is the grade II* listed church of Our Most Holy Redeemer of Clerkenwell, built in 1887 on the site of the Spa Fields Chapel, in the style of an Italian Basilica. The site is within the Lateral Assessment Corridor for the strategic view from Kenwood to St Paul’s Cathedral and also within the local view corridor from Dartmouth Park Hill to St Paul’s.
    [Show full text]
  • Community and Childrens Services Terms of Reference
    WOOTTON, Mayor RESOLVED: That the Court of Common Council holden in the Guildhall of the City of London on Thursday 19th April 2012, doth hereby appoint the following Committee until the first meeting of the Court in April, 2013. COMMUNITY & CHILDREN’S SERVICES COMMITTEE 1. Constitution A Ward Committee consisting of, two Aldermen nominated by the Court of Aldermen up to 33 Commoners representing each Ward (two representatives for the Wards with six or more Members regardless of whether the Ward has sides), those Wards having 200 or more residents (based on the Ward List) being able to nominate a maximum of two representatives a limited number of Members co-opted by the Committee (e.g. the two parent governors required by law) In accordance with Standing Order Nos. 29 & 30, no Member who is resident in, or tenant of, any property owned by the City of London and under the control of this Committee is eligible to be Chairman or Deputy Chairman. 2. Quorum The quorum consists of any nine Members. [N.B. - the co-opted Members only count as part of the quorum for matters relating to the Education Function] 3. Membership 2012/13 ALDERMEN 1 The Hon. Philip John Remnant, C.B.E. 1 New Alderman for the Ward of Aldgate COMMONERS 7 The Revd. Dr. Martin Dudley ………………………………………………………………….Aldersgate 2 Joyce Carruthers Nash, O.B.E., Deputy .........................................................................Aldersgate 4 Hugh Fenton Morris .......................................................................................................Aldgate
    [Show full text]
  • 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.
    [Show full text]
  • Gerald Dyson
    CONTEXTS FOR PASTORAL CARE: ANGLO-SAXON PRIESTS AND PRIESTLY BOOKS, C. 900–1100 Gerald P. Dyson PhD University of York History March 2016 3 Abstract This thesis is an examination and analysis of the books needed by and available to Anglo-Saxon priests for the provision of pastoral care in the tenth and eleventh centuries. Anglo-Saxon priests are a group that has not previously been studied as such due to the scattered and difficult nature of the evidence. By synthesizing previous scholarly work on the secular clergy, pastoral care, and priests’ books, this thesis aims to demonstrate how priestly manuscripts can be used to inform our understanding of the practice of pastoral care in Anglo-Saxon England. In the first section of this thesis (Chapters 2–4), I will discuss the context of priestly ministry in England in the tenth and eleventh centuries before arguing that the availability of a certain set of pastoral texts prescribed for priests by early medieval bishops was vital to the provision of pastoral care. Additionally, I assert that Anglo- Saxon priests in general had access to the necessary books through means such as episcopal provision and aristocratic patronage and were sufficiently literate to use these texts. The second section (Chapters 5–7) is divided according to different types of priestly texts and through both documentary evidence and case studies of specific manuscripts, I contend that the analysis of individual priests’ books clarifies our view of pastoral provision and that these books are under-utilized resources in scholars’ attempts to better understand contemporary pastoral care.
    [Show full text]
  • Heritage at Risk Register 2016, London
    London Register 2016 HERITAGE AT RISK 2016 / LONDON Contents Heritage at Risk III The Register VII Content and criteria VII Criteria for inclusion on the Register IX Reducing the risks XI Key statistics XIV Publications and guidance XV Key to the entries XVII Entries on the Register by local planning XIX authority Greater London 1 Barking and Dagenham 1 Barnet 2 Bexley 5 Brent 5 Bromley 6 Camden 11 City of London 20 Croydon 21 Ealing 24 Enfield 27 Greenwich 30 Hackney 34 Hammersmith and Fulham 40 Haringey 43 Harrow 47 Havering 50 Hillingdon 51 Hounslow 58 Islington 64 Kensington and Chelsea 70 Kingston upon Thames 81 Lambeth 82 Lewisham 91 London Legacy (MDC) 95 Merton 96 Newham 101 Redbridge 103 Richmond upon Thames 104 Southwark 108 Sutton 116 Tower Hamlets 117 Waltham Forest 123 Wandsworth 126 Westminster, City of 129 II London Summary 2016 he Heritage at Risk Register in London reflects the diversity of our capital’s historic environment. It includes 682 buildings and sites known to be at risk from Tneglect, decay or inappropriate development - everything from an early 18th century church designed by Nicholas Hawksmoor, to a boathouse built during WWI on an island in the Thames. These are sites that need imagination and investment. In London the scale of this challenge has grown. There are 12 more assets on the Heritage at Risk Register this year compared to 2015. We also know that it’s becoming more expensive to repair many of our buildings at risk. In the face of these challenges we’re grateful for the help and support of all those who continue to champion our historic environment.
    [Show full text]
  • Robert Taft Ex Oriente Lux? Some Reflections on Eucharistic Concelebration
    Robert Taft Ex Oriente Lux? Some Reflections on Eucharistic Concelebration The following notes on concelebration do not pretend to offer a complete study of the Eastern tradition, nor definitive solutions to the growing dissatisfaction with the restored roman rite of Eucharistic concelebration. But they may help to clarify the status quaestionis, rectify misinterpretations of early Eucharistic discipline, and dispel misconceptions concerning the antiquity and normative value of Eastern usage. It has long been a theological device to turn eastwards in search of supporting liturgical evidence for what one has already decided to do anyway. Something like this was at work in certain pre-Vatican II discussion on the possibility of restoring concelebration in the Roman rite. The underlying presupposition seems to be that Eastern practice will reflect a more ancient- indeed the ancient - tradition of thee undivided Church. 1. Concelebration in the Christian East Today The information on contemporary Eastern forms of Eucharistic concelebration given by McGowan and King is generally accurate, with a few exceptions that will be corrected here. The Armenians practice Eucharistic concelebration only at Episcopal and presbyteral ordinations, a custom they may have borrowed from the Latins. The Maronites, also influenced by the Latins, probably owe their practice of verbal co-consecration to scholastic theology of the (P.81) Eucharist, Before the seventeenth century, concelebration without co-consecration was in use. In the Coptic Orthodox Church several presbyters participate in the common Eucharist vested, in the sanctuary. Only the main celebrant (who is not the presiding celebrant if a bishop is present) stands at the altar, but the prayers are shared among the several priests.
    [Show full text]
  • Old St. Patrick Roman Catholic Oratory
    INSTITUTE OF CHRIST THE KING SOVEREIGN PRIEST VERITATEM FACIENTES IN CARITATE OLD ST. PATRICK ROMAN CATHOLIC ORATORY PALM SUNDAY April 14, A.D. 2019 - April 21, A.D. 2019 MASS TIMES Sunday: 8 a.m. & 10:15 a.m. Monday, Wednesday & Friday: 12 noon except First Friday: 6 p.m. Tuesday & Thursday: 6 p.m. Saturday: 8 a.m. Very Rev. Msgr. R. Michael Schmitz, Vicar General, and Delegate for the United States Rev. Canon Matthew Talarico, Provincial Superior Rev. Canon Francis Xavier Altiere, Rector Mailing Address: P.O. Box 414237, Kansas City, MO 64141-4237 Street Address: 806 Cherry Street, Kansas City, MO 64106 www.Institute - C h r i s t - K i n g . o r g SCHEDULE OF Easter Egg Blessing HOLY WEEK SERVICES If you will be decorating Easter eggs as a family on Holy Saturday, please PALM SUNDAY APRIL 14th 2019 bring them to church with you on 8 a.m. Low Mass (without palms) Easter Sunday morning (blessing of 10:15 a.m. Blessing of Palms, Procession & Solemn Mass eggs after both Masses)! SPY WEDNESDAY APRIL 17th 2019 7 p.m. Tenebræ (Matins & Lauds) ** Confessions during the Triduum ** Old St. Patrick Oratory The sacrament of penance will be available every ANNUAL EASTER DINNER day during the Sacred Triduum, but please note the special times each day. Because of final Sunday, May 5, 2019 liturgical practices, confessions will NOT be after the 10:15 High Mass scheduled immediately prior to the ceremonies. Old Shawnee Towne Hall MAUNDY THURSDAY APRIL 18th 2019 Shawnee, KS 6:30 p.m.
    [Show full text]
  • An Agreed Statement on the Holy Eucharist
    USCCB > Beliefs And Teachings > Ecumenical And Interreligious > Ecumenical > Orthodox AN AGREED STATEMENT ON THE HOLY EUCHARIST We, the members of the Orthodox-Catholic consultation, have met and discussed our understanding of the Holy Eucharist. After a dialogue, based on separately prepared papers, we affirm our remarkable and fundamental agreement on the following: 1. The Holy Eucharist is the memorial of the history of salvation, especially the life, death, resurrection, and glorification of Jesus Christ. 2. In this eucharistic meal, according to the promise of Christ, the Father sends the Spirit to consecrate the elements to be the body and blood of Jesus Christ and to sanctify the faithful. 3. The eucharistic sacrifice involves the active presence of Christ, the High Priest, acting through the Christian community, drawing it into his saving worship. Through celebration of the Eucharist the redemptive blessings are bestowed on the living and the dead for whom intercession is made. 4. Through the eating of the eucharistic body and drinking of the eucharistic blood, the faithful, who through Baptism became adopted sons of the Father, are nourished as the one body of Christ, and are built up as temples of the Holy Spirit. 5. In the eucharistic celebration we not only commend ourselves and each other and all our lives unto Christ, but at the same time accept the mandate of service of the Gospel of Jesus Christ to mediate salvation to the world. 6. Through the Eucharist the believer is transformed into the glory of the Lord and in this the transfiguration of the whole cosmos is anticipated.
    [Show full text]