PASCHALTIDE 2009 ISSUE 45, VOLUME XII, #2

• Evangelical Lutheran Worship: New Worship Resource • On Doing Liturgy Canada Liturgy in a Postmodern Evangelical Lutheran Worship: Context A Treasure for Our Times Paul Bosch Inside this issue:

Evangelical 1 By the time you read this, Lutheran Evangelical Lutheran Worship , the Worship Book: A new worship resource of the Treasure for our Evangelical Lutheran Church in Times by Paul Canada, will have been in the pews Bosch of many North American churches for more than a year. This issue of A Significant 3 Liturgy Canada explores some of its Achievement by treasures, and offers judgements on Peter Wall its usefulness and proprieties. Here’s my personal “take” on the Toward the 4 book. For a fuller review of this Contextualization new resource, see my extended and Globalization comments on the Web at of Worship by worship.ca. Mark Harris First, Evangelical Lutheran Worship Website Highlight 5 is all under one cover. Both rites www.textweek.com and hymns are presented here in one volume: a real boon to visitors Musical Settings 6 unfamiliar with liturgical worship. of the Holy The graphic design is both Communion by handsome and accessible, with Karen Johnson rubrics in red, printed tabs at page Lesfrud edges for separating sections, and a very helpful ‘Pattern for Worship’ Strong Centre, 8 preceding each set of rites. It is an Open Door: elegant example of the art of On Doing Liturgy publishing. in a Postmodern Context by Second, like its predecessor Lutheran Book of Worship , ELWorship is thoroughly Gordon Lathrop ecumenical. It owes a debt to the magisterial Baptism, Eucharist, and Ministry produced a generation ago by the World Council of Churches. The “Pattern for "Order & Chaos" 17 Worship” clearly lays out for each rite an ordo or shape that makes sense even to the by Peter Wall uninitiated. Bring on the 18 continued on page 2 Ritual by John Moscowitz Upcoming 19 Conferences Liturgy Canada Page 2 Evangelical Lutheran Worship: A Treasure for Our Times continued from page 1

Third, it is packed with resources: An How fitting it is, then, for ELWorship to enlarged calendar of Festivals and forsake Latinate terms and locutions Commemorations enriches our journey altogether (“Benediction”) in favour of Lutheran Book through the year. All 150 psalms are good old Anglo Saxon (“Blessing”)! of Worship is here, pointed for singing, and presented How prescient - and how courageous! as the first of more than 800 hymns. - it was of LBW to begin the difficult - almost without (Hebrew psalmody: the first Christian and contentious! - process of casting hymnal!) Martin Luther’s Small psalms, hymns and liturgical texts in question the Catechism appears as an appendix: “the inclusive language, so as to make real watershed finest exposition of Christian faith since worship more welcoming to all. the New Testament”. The three-year ELWorship follows in these footsteps. Revised Common Lectionary is included, volume for I’d be willing to point to some and features a Collect (“Prayer of the weaknesses in the new book. (My Lutherans in Day”) for each Sunday and Festival in Teutonic temperament misses fuller each of the three years. Stewardship of rubrics, for example—especially that North America. creation is among the concerns lifted up “Stand” and “Sit” in LBW margins, in in the Eucharistic Intercessions, as well ELWorship boldface italics no less!) Other as in many of the Additional Prayers for authors in this issue do as much. But acknowledges worship. all in all, ELWorship is a splendid new and honours And there are no fewer than 10 musical resource that needs no apologies. It’s settings of Eucharist ("Holy a Lutheran gift to the ecumenical that priority, Communion"), plus 11 Eucharistic treasury! prayers ("Thanksgiving at the Table") and and enlarges it. five options for Thanksgiving at the Font.
The book includes full Rites for Baptism, Welcome to Baptism, Affirmation of Baptism, Corporate Confession and Paul Bosch is a retired pastor of the Forgiveness, and Individual Confession Evangelical Lutheran Church In and Forgiveness - this last a significant Canada, Emeritus Dean of the Chapel part of Lutheran liturgical piety from the at Waterloo Lutheran Seminary in sixteenth century. Morning Prayer, Waterloo, ON, and a member of the Evening Prayer, and Night Prayer Executive of Liturgy Canada. (Compline) are each set to be sung. Rites for Lent, Holy Week, and the Three Days feature the people’s roles only. And “Life Evangelical Lutheran Worship is also Passages” offers rites for Healing, accompanied by a growing library of Funeral, and Marriage. supporting resources: a massive 3 X 9 X 12 ELWorship Leader's Edition (Altar Finally, ELWorship honours its Book) and its small photo reduction, predecessor, LBW . LBW is almost ELWorship Leader's Desk Edition . The without question the real watershed familiar pew edition is also available in volume for Lutherans in North America. a 4 X 6 leather bound "pocket" edition. ELWorship acknowledges and honours A growing library of interpretive that priority, and enlarges it. volumes is also available, plus a How right it was, for example, for LBW to growing library of supporting musical abandon Tudor language and to opt resources: Psalm settings, descants to instead for an elevated but contemporary liturgical music and hymns—the form of English speech! (Immigrant elaborations seem unending! Scandinavian and Continental Lutherans never felt the ties to Tudor English that Anglicans did.) Liturgy Canada Paschaltide 2009 Page 3

Evangelical Lutheran Worship: A Significant Achievement Peter Wall

One of the commitments made by both participate in workshops the Anglican Church of Canada and the presenting this book to Lutherans, to the Evangelical Lutheran Church in Canada Canadian House of the Bishops, and to a in 2001 at the historic signing of The Diocesan Synod. In various places, after Waterloo Declaration calls on both the House of Bishops enthusiastically Canadian churches to freely use each other's authorized the book for use in the liturgical materials, subject to proper Canadian Anglican church, several local Anglicans have local authorization. In the seven years Bishops have authorized it for occasional a particular since this historic agreement, much has use throughout their Dioceses. It happened across this country in both provides Canadian Anglicans with reason to churches by way of sharing joint liturgies whose shape and form will be welcome this liturgical opportunities, and members of easily recognized, and whose actual each church have learned about and content will be both consistent with new book. experienced each other's liturgies in Anglican understandings of liturgical Sunday celebrations, special liturgies, texts and easily adaptable to local and joint services. No resource has the customs. As the Anglican Co-Chair of potential to be such a valued part of this the Joint Anglican Lutheran liturgical library than Evangelical Commission, I am persuaded that the Lutheran Worship . It is a well conceived, presence of this resource helps researched, compiled, and edited book enormously to further the aims of The which is not only a superb worship Waterloo Declaration and helps provide resource for the ELCIC, but also is a our churches with easily used and much great gift to all the Church. Canadian appreciated resources. Anglicans across Anglicans have a particular reason to this country should learn and explore welcome this new book: it is all in one this new book - sing some of the hymns, volume. A skill which seems to elude use (with permission of the ordinary, of Anglicans, the production of a course) the eucharistic and daily prayer comprehensive worship resource in one liturgies, experience the wonderful new volume is a significant achievement, psalter. As our two churches continue to particularly when one realizes the grow together, Evangelical Lutheran extensive nature of the inclusions in the Worship is a great gift! new 'Worship Book'. From all of the settings of the eucharist, through the forms for Daily Prayer and Pastoral
Offices, a complete liturgical Psalter (pointed!) replete with tones for singing, Peter Wall is Dean of Christ Church and a complete hymnal with service Cathedral (Anglican) for the Diocese of music and an amazing selection of Niagara, Co-Chair of the Joint Anglican- hymns. It has been my pleasure to Lutheran Commission, and member of the Executive of Liturgy Canada

Lutheran Book of Worship is published by Augsburg Fortress

ISBN : 9780806656182 Liturgy Canada Page 4

Evangelical Lutheran Worship: Toward the Contextualization and Globalization of Worship Mark Harris

In this article, I will provide a very brief Canada. By 1962, the majority of overview of the history which led to the Lutherans in North America were development of Evangelical Lutheran members either of the Lutheran Church Worship , as a way of illustrating the in America (LCA), the American Lutheran manner in which this worship book both Church (ALC) or the Lutheran Church: demonstrates continuity with its Missouri Synod (LCMS). predecessors and reflects the changing character of Lutheran worship in the In 1965, LC-MS invited the LCA and the North American context. ALC to join in working toward a common service book. The Inter-Lutheran When Lutherans first began to establish Commission on Worship, influenced by their churches in North America, the liturgical renewal and growing immigrants from Germany, Sweden, ecumenical consensus that had emerged Denmark, Norway, Finland, and many from Vatican 2, worked toward the other non-English speaking countries, publication of a resource that would organized churches and worshipped in effectively serve to standardize Lutheran their mother tongue. However, as the liturgical practice across North America. children and grandchildren of these immigrants began speaking English in Published in 1978, the Lutheran their everyday lives, many felt that North Book of Worship (LBW) carried American Lutherans needed a common English-language liturgy and hymnal. the dream that a Lutheran Although the eighteenth-century could walk into any missionary, Henry Melchior Muhlenberg, congregation in North hoped for the day when Lutherans could claim "one church, one book", it was not America and know the liturgy . until 1888 that the "Common Service" Furthermore, it was hoped that such provided a means for the majority of liturgical agreement would be the English-speaking Lutherans in North precursor to the full realization of America to use the same liturgical texts, Muhlenberg’s dream of “one church, one albeit with minor adaptations. Used well book.” into the first half of the 20 th century, the “Common Service” was also the basis for However, even before LBW was released, the revised liturgy found in the 1958 the fragile coalition unravelled. LC-MS Service Book and Hymnal , which pulled out of the project, publishing their introduced a Eucharistic Prayer into own worship book a short time later. North American Lutheran usage for the Within a decade, unauthorized first time. supplements began to appear in church pews, eventually prompting the Lutheran immigration, which continued publication of With One Voice (WOV) in the practice of providing non-English 1995. For all its many strengths, LBW ’s language worship and congregations, efforts to promote consistent Lutheran continues to this day. However, from the liturgical practice were being outpaced th th late 19 to the mid-20 century, many by an unprecedented set of needs. Lutheran church bodies, which had Contextualization - the desire to adapt originally been defined by language and worship to the local setting - and ethnicity, began to merge into transnational organizations which continued on page 5 encompassed both the United States and Liturgy Canada Paschaltide 2009 Page 5

Toward the contextualization and globalization of worship continued from page 4 globalization - the increasing This may not quite be the “one church, international character of Lutheranism [one liturgy] one hymnal” that and of our present age - were the Muhlenberg had in mind, but it is a influences which were now shaping worship book which can well serve the worship in a new direction. diversity of this church and the character of this age. Evangelical Lutheran Worship was developed in response to these influences. It has augmented traditional Lutheran hymnody with a diversity of
global song. Ten settings of Holy Communion, reflecting a variety of musical styles, are further enlarged by Mark Harris is Assistant to the Bishop of an assortment of options in service the Eastern Synod of the ELCIC and music, enabling local congregations to member of the Executive of Liturgy develop liturgies appropriate to their Canada. contexts. The result is a worship book which brings together a rich variety of resources, accompanied by a wealth of challenges.

Website Highlight www.textweek.com

Are you one of the 1,000,000 to 1,500,000 visitors monthly to The Text This Week? Is there a At The Text This Week , you will find conveniently-organized links to a treasure of resources for study, reflection and liturgy pertaining to each week's lectionary texts - website you both as individual pericopes and as a group of readings within their liturgical setting think others -- a virtual study desk of sorts, laid out for your weekly exegetical work. There are indices of scripture, art and movies. This site is based on the 3 year Revised should know Common Lectionary cycle and also has links to calendar lists for each of the lectionary years, and links which will take you to general resources for the seasons about? Email in the liturgical year. The seasonal resource pages include general study and Liturgy Canada worship resources and links to online fine art images which illustrate that season's scriptures. at [email protected] Liturgy Canada Page 6 A Little Something for Everyone: the musical settings of the Holy Communion in Evangelical Lutheran Worship Karen Johnson Lesfrud

For those who have probed the contents Setting 1, a strong setting newly of the wonderful resource, Evangelical composed for Evangelical Lutheran Lutheran Worship, you will have Worship , was conceived with organ discovered that it contains not two or accompaniment in mind. Of particular three musical settings of the Holy interest is the Gloria, with its captivating Communion, but fully ten musical ascending sequences. A festival setting possibilities are present to give is now available for those occasions expression to the liturgy. Within the ten when you may wish to provide a more settings you can find the very familiar celebratory accompaniment to this settings that we grew to know so well in setting. Lutheran Book of Worship standing All of the alongside settings that evoke new Setting 2, an inclusion by well-known harmonies, different cultures, a new composer, Marty Haugen, was conceived musical song to sing to the Lord. with a piano accompaniment in mind. It can be supplemented by guitar and other components Settings 1 and 2 in Evangelical Lutheran instruments. It can also work well on Worship are printed in their entirety. the organ. The Gospel Acclamation in necessary for Settings 3 to 10 are somewhat this setting (as in Setting 1 and 9) is each setting abbreviated, in that they do not include constructed so that the proper verse can all of the spoken texts. All of the musical be inserted each week, by a cantor or are present. components necessary for each setting choir, surrounded on either end by the are present, but you may need to turn to alleluias of the assembly. a different section to find spoken texts such as the creed, eucharistic prayer etc. Settings 3 and 4 are familiar to us as the (page references are always provided in former Settings 1 and 2 of Lutheran Book situ .) This form of presentation allowed of Worship. These settings have served for the inclusion of a greater breadth of our Lutheran churches well, and may settings. And while the settings may provide in some communities, a sense of vary considerably from one another in familiarity and of being grounded, terms of style and musical genre, they particularly as those communities begin bear a unity of text and overall shape. the task of learning some of the new hymnody present in the resource. All ten settings follow the Setting 5 is a re-working of Setting 3 biblically informed pattern of from Lutheran Book of Worship . This is a Gathering, Word, Meal and chant setting of the liturgy and has a Sending. This elemental pattern is timelessness and beauty that is worth laid out in pages 91-93 of Evangelical exploring and cultivating in the midst of Lutheran Worship. This ancient form for our high-tech noisy world. worship allows for freedom of expression Setting 6 comes out of the African- within its well-rehearsed framework; American tradition and is very much in a these patterns shape and nurture Gospel genre. For many congregations it worshipping assemblies as they provides something delightfully new and remember together those things which invigorating. It requires leadership that are central to the faith. Also common acknowledges the style of music that it through the settings is the musical embodies. setting of the opening dialogue (the sursum corda ) of the Great Thanksgiving. continued on page 7 This allows for familiarity for the assembly no matter which setting they are using on a given Sunday. Liturgy Canada Paschaltide 2009 Page 7

A Little Something for Everyone continued from page 6

Setting 7 with its Spanish music and A little something for rhythm invites us to a different hearing of the well-known texts. It is a setting everyone. The wide well worth learning, and is assortment of possibilities is complemented well with the addition of one reason that Evangelical some simple rhythm instruments. Listening to the recordings of this and of Lutheran Worship can other settings that come to us from the successfully be used as a core richness of ethnic communities, helps the uninitiated to understand the style resource by a diverse church which is most authentic to the music. which incorporates a variety Such recordings are found on the of worshipping communities. Augsburg Fortress website, or on the materials that were sent to every It gives congregations a broad scope of Lutheran congregation when Evangelical possibility for singing in a great variety of Lutheran Worship was first released. styles and with music that opens up the Word in different ways. Setting 8 is an eclectic collection of music that may particularly appeal to Whether an assembly is looking for a congregations who utilize a band rather challenge and for something than a piano or organ to lead worship. invigoratingly new or whether an Some of the rhythms at first sight can assembly wishes to be settled with seem challenging, but with repetition are something familiar and well-known, they within the reach of many parishes. can come to this resource and not be disappointed. It is a resource that will Setting 9, like Settings 1 and 2, was serve the church well. newly composed for Evangelical Lutheran Worship . Though it is perhaps one of the more musically demanding settings, those assemblies that have learned this
setting are very loyal to it, and it is a setting that endures well. Karen Johnson-Lefsrud is a pastor and For those who were fond of Setting V musician in the ELCIC, the Director of Pastoral Care at Luther Court Nursing from With One Voice (the widely used Home, Victoria, BC, and a member of the supplement that was published in 1992) ELCIC National Worship Committee and one a portion of that setting has found its of two coordinators for the Renewing way into the Service of the Word. Also, Worship project, an initiative whose aim is fans of Marty Haugen’s Now the Feast to provide new worship resources and to and Celebration will find many parts of renew the worship of the church. that setting in the service music which directly precedes the collection of hymns in Evangelical Lutheran Worship . Liturgy Canada Page 8 Strong Centre, Open Door: On Doing Liturgy in a Postmodern Context 1 Gordon Lathrop

This is the text of Gordon Lathrop’s final their way through that participation like address to the National Lutheran Worship a bell. 2 Conference held in Montreal in July 2008. The very matters listed on the bell are We are most grateful to Mr Lathrop for the most important things we have when allowing us to print this. we gather as Christians. They are best In 1985, a tragic church fire in north set out with the centrality, the open western Wisconsin, in the United States, clarity, the generosity of practice, and destroyed an interesting old Danish- the absence of ecclesiastical pretension American church bell. You might implied by the use of words like “bath” happen to know that this very bell has and “table”. played an important organizing role in The order of these things is a theological my own work on liturgical theology. But not a liturgical order. Reflected there is here today, beyond simply my work, we the conviction of Nicolai Frederik Severin may allow the bell to stand as a kind of Grundtvig that the “word” – that centre metaphor for the doing of liturgy per se . To the bath of most nineteenth century protestant Let me tell you about that bell. and to the worship – is best understood through the table, From the middle of the nineteenth meanings of baptism, holy communion century until 1985, first at a Danish and the Lord’s Prayer. For Grundtvig, as To the prayer church in Hutchinson, Minnesota, and for many other sacramentally formed then at the important Grundtvigian Christians, these things function as the and the word, congregation, West Denmark Lutheran necessarily presupposed hermeneutical Church, in Luck, Wisconsin, the sound key for the existential meaning of the I call every of the bell called together people of the scriptures. The holy communion is itself seeking soul. surrounding communities. The bell was a hermeneutic. The liturgical assembly, inscribed , as if the first person voice of its communal practices, and its the bell itself could be written down. The encounters with Jesus Christ and so makers of the bell made of the with the triune God all matter for an inscription a memorable little poem: understanding of the bible as Christians To the bath and the table, use it. The water and word of the To the prayer and the word, bath, the “given for you” of the I call every seeking soul. table, and the bread and This bell inscription has sometimes been forgiveness of the prayer all get taken as a more general symbol for the us to the heart of the scriptures . central matters of Christian worship. Or, as Grundtvig wrote in one of his Certainly it has been taken so by me. hymns, expressing perhaps a slightly But you will also find this kind of overstated polemical reaction to language – “bath” and “table” for example nineteenth century Biblicism and – in current worship handbooks and fundamentalism: “Only at the bath and introductions to Christian worship at the table do we hear God’s word to throughout the ecumenical world. Also us.” 3 today and here, not only in nineteenth century immigrant communities, the The simple and humanly accessible current use of language like that of the names for these central things of the bell inscription seems to say, Christian assembly and of Christian communities of needy people are liturgical theology – bath, table, prayer, summoned to participate in what word – also reflect reformed liturgical Lutherans and Anglicans call the word continued on page 9 and the sacraments, themselves singing Liturgy Canada Paschaltide 2009 Page 9

Strong Centre, Open Door continued from page 8 practice, the kind of practice that has communities of Christians. been discussed widely in the late Furthermore, granted some agreement in twentieth century ecumenical liturgical its simple list of central matters, this movement: real water and a lot of it, ordo may be used by us, in mutual welcoming us to life in the assembly of affirmation and admonition, to Christ – a real bath , thus, with the encourage each other toward the clarity baptismal font becoming a bathing pool and largeness of bath and table, prayer for adults as well as for children; a and word in our communal ritual shared meal, held every Sunday, rather practice. than an irregular and minimized memorial or a merely clerical event – a But in 1985, the parish church at Luck table , thus, feeding us with God’s burned. In the fire, that bell was astonishing mercy now and welcoming destroyed. ...this ordo us into the care of the earth and into a Shall we also take the destruction of the may be used just economy for the marginalized; then, bell as a currently useful symbol? Even by us, in genuinely participatory prayer in symbolically, does the Luck bell still beautiful thanksgiving and especially in ring? The understanding of Christian mutual urgent intercession for all the needy worship implicit in that old, now affirmation world, rather than recited texts that talk destroyed, inscription may be interesting and only about us; beautiful and inclusive historically. It may even be moving for speech that accords with all of this and us to notice, beyond the bell, the various admonition, to music that sings us through it – a word nineteenth and twentieth century encourage that arises from the meaning of the bath attempts of protestant communities to each other and stands clearly next to the meaning of balance their long-winded words with the the supper; and the whole event as renewed importance of ritual actions as toward the intended for and available to questioning well as the various attempts of catholic clarity and and suffering humanity. communities to let their arcane ritual actions stand out in greater and more largeness of These accessible names also imply a bath and table, simple liturgical order. That order is the generous clarity, giving resonance to a great outline of the ancient “mass” or newly important word. But are the prayer and divine liturgy or service of the Lord’s matters set out as central by the Luck word in our Day. We gather, through the bath or its inscription, the ordo implied by that remembrance, to word and prayer set centrality and the theology that reflects communal next to the table. If we add to this upon it still relevant? Shall we still ritual practice. outline the current awareness that the encourage each other in their use? Can open doors to “every seeking soul” at the this simple list still function to teach the beginning implies also a sending out meaning of worship and to establish an through those doors at the end of the agenda for its reform, especially in a time service – “open doors for going out as marked by burgeoning diversity and by well as for coming in”, as Grundtvig suspicion of anything that seems to himself wrote in 1863 4 – we have this pretend to universal validity, a time resultant liturgical ordo, widespread in frequently called “postmodern”? Perhaps current ecumenical discussion and the very insistence on these things as encouraged in and between many central signals their immanent demise. churches: 5 every Sunday, the gathering Perhaps the ecumenical books and the through the bath, then the word and the denominational orders protest too much. prayer, then the meal, then the sending. continued on page 10 We may call this simple and widely affirmed pattern “the ecumenical ordo ”. Such an ordo may be used as a tool to discover deep convergences and basic similarities between otherwise differing Liturgy Canada Page 10

Strong Centre, Open Door continued from page 9

There are significant challenges sort of liturgical imperialism? Does it to the idea of “central matters” in privilege the Lutherans, the Anglicans and the Roman Catholics? Or does it Christian worship, organized into empower a certain kind of clergy who an essential ordo. Those share a love of a certain kind of challenges may finally be even tradition? Such is the postmodern more serious than a church fire critique of the hidden dynamics of power – the power of the leader or the power of in reorganizing the thought about the supposedly objective scholar. and the practice of Christian Perhaps more important is the challenge worship . Any liturgical reflection that can be made to the very idea of ordo undertaken in the twenty-first century by insisting that such an idea is a The ordo may intending to enable an ecumenical and structuralist mistake. The ordo may not catholic discussion has to take those be merely a generally useful outline that not be merely challenges seriously in order to make is nonetheless painted with too broad a clear what “liturgical ordo ” ought and brush and applicable only in some a generally ought not mean. places. It may be a mental construct useful outline For one thing, there is the question forced upon the actual facts. Much more “Whose ordo ?” 6 That is, what useful for the study of worship, by this that is communities in fact follow this pattern conception, would be attention to local detail, to the many things that people nonetheless and use these things? The bell could not ring at every door, could it? Who gains really do when they gather for worship, painted with power by the privileging of this pattern? to their own ideas of what they are doing, A phenomenological account of what and to the local peculiarities and the too broad a actually occurs on Sunday morning in locally thick and thin moments. “ Ordo ” may then be an unwarranted “meta- brush and the diverse Christian gatherings in the world must grant the point that they do narrative”, intending to indicate a applicable only not all, by any means, easily fit into this widespread similarity of practice where description. Moreover, the description none exists, ignoring local realities and in some may be painted with too large a brush, actual communities, and hoping to leaving out too much that is actually and impose a supposed universal agenda on places. It may locally important, actually and locally this local reality. So, does talk about be a mental owned. More detailed consideration of ordo ignore or mask what actually is the way patterns of worship are actually going on in worshiping communities? construct lived out may lead us to see that worship Does it mask the dynamics of power and also divides as well as unites. its exercise? Is such talk trying to force forced upon Furthermore, even if one granted the alien meanings and a standard practice on quite diverse local phenomena? Such the actual usefulness of such a broad and simple outline, at least one other broad-brushed is the postmodern critique of overarching facts. pattern could also be found. Many generalizations and “essentials”. churches – in North America, but also But even if we grant the importance of around the world in places influenced by the idea of a shared simple outline of American evangelical practice – follow worship and shared central things, there the so-called “frontier ordo ”: preliminary might be yet another way to state the songs and readings and dramas prepare challenge. If the way the ordo means a gathering for a message and the message leads individuals in the continued on page 11 community to decisions or conversions or opportunities for personal growth. So is the talk of the ordo intended to be a Liturgy Canada Paschaltide 2009 Page 11

Strong Centre, Open Door continued from page 10 something at all, the way it creates patterns than the Gathering-Word-Meal- meaning, has sometimes been explicated Sending pattern of the ecumenical ordo . with the word “juxtaposition” – one thing Indeed, power – compulsion – seems next to another yields “meaning” as a never far away from the history of third thing 7 – then what is the other Christian ritual practice down through thing that might be juxtaposed to ordo the ages. Liturgical unification, liturgical itself? How does ordo and reflection centralism, authorized liturgical upon its meaning – liturgical theology – formulae, enforced liturgical books have avoid becoming ideology? As Mark appeared again and again. Taylor has written, “What second thing The so-called frontier ordo has also been must be set next to the ordo as a whole imposed upon congregations. for it, this ordo , to be fully what it is Furthermore, the evangelical Christianity precisely in tension with this second to which this pattern is so strongly thing, in difference from this second linked, is not a set of struggling marginal thing?” 8 Such is the postmodern groups, in spite of that movement’s long challenge to ideology, to single and self-image of powerlessness, but the absolute meanings. dominant religion of North America – and But The idea of pattern in worship, of certain perhaps also of Africa – a religion compulsion in shared central things, can indeed be currently linked to awesome political worship always used to compel change, insist on “my power. Moreover, this pattern of worship way” and not “yours”, ignore local was originally designed to compel, to distorts the cultural realities, mask real and move the wavering individual toward thing it seeks important differences, exclude others, conversion. This pattern of clerical even assert an ideology. “Do these leader with the central power in the to reform. A things in this order,” we can seem to be room, a power to which the individuals of liturgical saying, as if liturgy were a matter of the the assembly are subject. movement for mechanical application of formulae, “and But compulsion in worship always you will have authentic Christian the twenty-first distorts the thing it seeks to reform. A worship.” More: this same assertion can liturgical movement for the twenty-first century needs be insisted upon. “You must do these century needs to state that clearly. One to state that things, in this order”, says the famous story might be helpful: In 1522, denominational authority, the expert clearly. Martin Luther was away from professor, the presiding pastor or priest, Wittenberg, that university town at the the influential lay leader. Then, right heart of the sixteenth century away, in current North American context Reformation, and he was away from the anyway, the conversation becomes a congregation in that town that he served power struggle: “Who says? On what as pastor. He was resident in the authority? What is your so-called Wartburg Castle, hidden and disguised, authentic worship anyway?” Even in using the time to translate the Bible, holy matters, ritual negotiations can since he was now excommunicated, wind up being about power, and even under the ban of the emperor, and in “word and sacraments” can be used as mortal danger. His colleague in the weapons in the hands of enforcers. university, Professor Andreas Karlstadt, But does that misuse disqualify the idea knew that he and Luther and others had of the ecumenical ordo altogether? Does taught that the celebration of the mass it necessarily drive liturgical theology should be reformed. It should be sung in toward the task of simply describing the vernacular. It should centre in the diversity rather than calling for proclamation and praise of the triune continuing and deepening reform? God, not be overshadowed by the cult of the saints. The cup should be available Unfortunately, power raises its head also to the laity. But Karlstadt was deeply in the insistent application of other continued on page 12 Liturgy Canada Page 12

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disappointed that these reforms had not without compulsion. The ordo of the yet occurred. So he acted. He Luck bell inscription belongs to that persuaded the town council to pass laws tradition of liturgical change. It invites. requiring these changes immediately, as a matter of city law. He encouraged a The postmodern challenges help us to see the importance of this assertion. large group of men – the group should Indeed, the postmodern challenges may probably be called “a mob” – to enforce help us to treasure the ecumenical ordo these laws violently, to tear down statues the more, especially when it is noted that in the church and force the use of the an open meeting around a multivalent chalice. Luther heard, and, at significant pool, around an interesting set of words risk to his own life, came back to town. and around an inviting supper – in As the pastor of the congregation, communion with other such meetings against these new laws of the town and elsewhere – is not, in the first place, out of concern for those who were being designed to compel. Healthy liturgy, forced without understanding, he put the focused on strong central signs and not statues, the Latin mass, and communion on individual personal decisions, makes in one kind back in place. He preached a series of seven sermons that called for a way of ever deeper significance the harder way of teaching and love, not available to its participants, but it also To do the right the easy way of constraint, as the way of lets those participants be free. Strong centre, open door. thing for the liturgical change. He resisted Karlstadt, wrong reason the town council, and the mob primarily Still, do not the postmodern challenges by simply preaching. Karlstadt left town, require of us that we give up altogether is almost disappointed. Indeed, constraint is itself the idea of a shared agenda for liturgical inevitably to do finally deeply disappointing, if the thing renewal? Indeed, do these challenges the wrong it wants to force is communally practiced not suggest that “renewal” itself masks and faithful liturgy. Liturgy is inevitably an exercise of power on the part of the thing, at least malformed by constraint, tending then “renewers” and imposes a pretended in liturgy. toward legalism and pretense. To do the universal ideology on the more primary right thing for the wrong reason is local details of worship? almost inevitably to do the wrong thing, at least in liturgy. On the contrary, the invitation to let the communal practice of bath, word, prayer Luther was right. and table stand out in greater clarity is Teach and love, teach and love, just that: an invitation. A critical and recognize that authentic invitation, an invitation with huge import, but still an invitation. change takes a long time. Furthermore, its accent falls on matters Nonetheless, it is important to note: that are, indeed, always local and Luther did not leave the congregation ordinary: local waters; local bodies unchanged, mired in an bathed in those waters; local words for incomprehensible rite, celebrated in a telling living stories; local religious church filled with junk and with longings expressed in prayer; and local communion in only one kind. He did meals. While transcultural words can be strongly lead, he did teach and love, and used for these matters 9, the reality is there was change. This story is not an always concrete, participatory and locally argument for immobility or indolence, diverse. The classic Christian use of nor for a simply descriptive approach to these matters roots both in their local what people do in liturgy. Luther did availability and, at the same time, in the believe that there was a theologically association of each of them with Jesus : anchored agenda for reform, an agenda with his reversals of religious meanings that could be proposed as a gift, be and his attack on religious boundaries, welcomed in ways fitting with local gifts with his death and resurrection, with the and local culture, and be accomplished continued on page 13 Liturgy Canada Paschaltide 2009 Page 13

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Spirit poured out into the world from Of course, there are four gospels. That these events, and with the faith that very truth tends to the disallowance of Jesus Christ remains locally available, ideology, of a single, universal truth, and The classic locally encounterable. a disallowance of a single formula in worship. All four give witness to the one Christian use of So, water flows locally. But in the four God, and finally that one God is also a these matters gospels, water is a sign of the reign of plural unity, a dance of three. But it is roots both in God, now present in the world. Local nonetheless astonishing to see how words tell local stories. But in the four water, story, prayer and table, and the their local gospels, traditional stories are given faith that is formed through them, recur availability and, surprising, mercy-filled endings. In in all four of the canonical gospels, in need, prayers arise from practically every diverse permutations, with diverse at the same set of local lips, to anything that might accents, but still as the recognizable time, in the be regarded as being able to help. But in marks of communal life with Jesus. the four gospels, the community is association of invited to pray for others and to pray in The proposal that bath, word, prayer and each of them Jesus’ name. Communal meals are a table be allowed to be the centre of local with Jesus: universally local phenomenon, in which Christian liturgy, that they be our community assures its own survival continually refreshed to stand forth in with his and passes on its own culture. But in clear and generous ways, is an invitation reversals of the four gospels and the letters of Paul, to let important materials of our local life religious commensality with Jesus is combined be broken and ritualized to bear the with an open door to the outsider and surprising and life-giving gospel of Jesus meanings and the sending of food to the poor. Christ. This practice ought not be the his attack on A liturgy that seeks to allow the importation and imposition of alien religious centrality of bath, word, prayers materials, but the use of local materials to celebrate and proclaim a more-than- boundaries, and table, is seeking to go the local meaning. Everyday stuff gets used with his death way of the four gospels, risking on Sunday, if the liturgy is renewed. and the way of the four gospels, In Christ, our waters, our stories, committing to the way of the four our prayers, our meals, our resurrection, gospels. Such a liturgy means to spaces, our times, our religious with the Spirit reorient local practice so as to invite us longings themselves must no poured out into again and again to walk in the world in longer be used only for us, the world from the way of faith. Such a liturgy means to care about this world, believing that to certainly not only for me. these events, stand before the biblical God inevitably Time after surprising time, these things and with the means to stand on the ground this God can become the materials of a new faith that Jesus calls holy. 10 encounter with the death and Christ remains Of course a community can choose to resurrection of Jesus here, a new follow another ordo . In fact, even this reception of the Spirit here, and so a locally available, ecumenical ordo can be followed in such faithful new reorientation to God’s locally beloved world from here. They can a way that the faith-enabling and world- encounterable. affirming surprises of its central symbols become the means and tools of boundary are not manifest. But a community can -crossing communion and world-linking also be committed to the reception of peace. these central things as gifts – gifts that The invitation to let bath, word, prayer align that community with the and table be continually refreshed at the 'sacrophilia', the flesh loving character, heart of our assemblies will be distorted of the gospels. 11 if it is seen as some abstract, universal agenda. In the present time, it ought to continued on page 14 Liturgy Canada Page 14

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be seen as a thoroughly postmodern To the charge of unwarranted commitment to walk a way without structuralism, I respond that the assurances or universal meta-narratives, discovery of these matters as alive in the the way of faith. four gospels and discoverable elsewhere in Christian liturgical history is not a But then what about the postmodern timeless truth. It is indeed an challenges? They need to be taken articulation of the present time, arising seriously. They will continue to be out of present need, with a real human helpful to us in avoiding the history. The ecumenical ordo is thus not misunderstanding and the misuse of the proven by history, though it may involve ordo . Indeed, if “postmodern” means a a critical and interpretive re-reading of suspicion of authority and power and an history, a re-reading claimed by the The invitation to accent on the local and on the readers. The ecumenical ordo is rather unassured risk of commitment, then a the ecumenical one current, communal and faithful healthy liturgical practice in the present reading of the gospels, and it is a ordo is not an time needs to embrace the postmodern commitment to go the way of those as its own way. But these challenges invitation to gospels. Such commitment can be one also require a response. submit to of the great rediscoveries of a anyone’s To the question of “whose ordo this is”, I postmodern outlook. The invitation to answer that the ecumenical ordo belongs the ecumenical ordo is not an invitation historical to anyone who has water, staple food, to submit to anyone’s historical reconstruction. festive drink and the word of Jesus. Like reconstruction. It is an invitation to find It is an all Christian worship matters, this ordo bath, word, prayer and table the places can be used badly, as a tool for the of Christ’s local presence today and here. invitation to enhancement of disguised power. But It is an invitation to say, with faith, these find bath, word, when bath, word, prayer and table are things are a gift from God. indeed allowed to stand next to each prayer and table Finally, to the inquiry about what is to other in strength, mutually be juxtaposed to the ordo itself, I respond the places of reinterpreting each other, bearing that the ecumenical ordo of bath, word, witness to the God of the gospels like the Christ’s local prayer and table is, in its very structure, beasts around the throne, then what is a continual, mutually critical presence today privileged will not be any clergy or any conversation, word with sign, gathering and here. It is denomination. What is privileged will be with going away, here with there, inside rather the actual locality, the biblical an invitation to with outside. Furthermore, every local Christ, and the call to faith, to worldly place that practices the surprising bath say, with faith, reorientation and to wider communion. of the Spirit, tells the surprising stories The many cultures of humanity are these things are of grace, prays the prayer of faith, welcome to sing their own songs, use a gift from God. celebrates the reorienting table of Jesus, their own local languages and signs, and in its own local way, will itself be in find their own critical reorientations of dialogue with every other place, this cultural material in doing this local proposing yet more meaning than we had ordo . Among those cultures will be the seen. Moreover, the catholic practice of remarkable mixed cultures, the post- this ordo will be challenged and enriched colonialist cultures, which mark so many by its catholic exceptions: 12 by the of us in the current world. The Luck bell Friends who call every meal the Lord’s did not say, ahead of time, why every Supper; by the Salvation Army that seeking soul was invited to these things. estimates self-giving service to be the The reason – the new open door to God’s Eucharistic act; by Baptists and beloved world through faith in Jesus Mennonites who invite their children into Christ – could only be discovered in their a long catechumenate; by evangelicals actual practice. who have made the preparation for the continued on page 15 Liturgy Canada Paschaltide 2009 Page 15

Strong Centre, Open Door continued from page 14 sacrament to be the years-long focus of a liturgical practice that responds their meetings. 13 Similarly, these faithfully to our postmodern context. practitioners of the exceptions will be challenged and enriched by the presence of the ordo in other places – by the invitation to join, at least sometimes, in
the ritual symbol that they want their lives to enact, by making the sacrament meeting, rather than the preparation for 1 This lecture is an altered version of the sacrament, to be again the focus of “Bath, Word, Prayer and Table: I invite you to the gathering. Of course, the ecumenical Reflections on Doing the Liturgical Ordo ordo , by this interpretation, is a in a Postmodern Time” in Dirk G. Lange find in bath commitment to go the way of the four and Dwight W. Vogel, Ordo: Bath, and table, gospels, including the way of their Word, Prayer, Table (Akron: OSL, prayer and mutual critical juxtapositions with each 2005), pp 216-228 other. There are other gospels. Their word, set out ritual implications are mostly other than 2 For an account of the bell, see Gordon locally for the implications of the canonical four, Lathrop, “Strong Center, Open Door: A with an accent on individual salvation Vision of Continuing Liturgical Renewal”, every seeking and Gnostic technique. 14 While they have Worship 75 (January 2001), pp 37-38. soul and for no claim to be read in the Christian In my further writing, the bell occurs in our seeking assembly committed to the way of the Holy Things (Minneapolis: Fortress, four gospels, let those gospels, indeed, be 1993), Holy Ground (Minneapolis: communities, set in free dialogue with the practice of Fortress, 2003); Central Things: the ongoing Worship in Word and Sacrament bath and word, prayer and table. The source for a nature of the ordo’ s commitment to faith (Minneapolis: Augsburg Fortress, 2005) amid the conditions of the flesh will only and, with Timothy J. Wengert, in liturgical become clearer. Christian Assembly (Minneapolis: movement Fortress, 2004) In 1949, the American poet Robert Frost that...reaches 3 See further Christian Assembly set a lucid, generous little work called and teaches in “The Pasture” at the head of his collected 4 Skal den Lutherske Reformation poems. It read, in part: virkelig fortsaettes? (Copenhagen: the present I am going out to clean the pasture spring; Schauberg, 1863), 116 time, a I’ll only stop to rake the leaves away 5 See, for example, Thomas F. Best and liturgical (And wait to watch the water clear, I may): Dagmar Heller, eds., So We Believe, So practice that I sha’n’t be gone long. – You come too. 15 We Pray: Towards Koinonia in responds The invitation of the ecumenical ordo Worship (Geneva: World Council of ought to be as simple as the invitation of Churches, 1995), 6-7; Thomas F. Best faithfully to the pasture spring. It is a gift. It flows and Dagmar Heller, eds., Eucharistic our with the living water of God. We did not Worship in Ecumenical Contexts postmodern make the water. But it does, (Geneva: World Council of Churches, periodically, need clearing out. 1998), 29-35; United Methodist Book context. of Worship (Nashville: United Methodist You come too, as Frost says. I invite Publishing House, 1992), 15; Book of you, too, dear liturgists of Canada, to Common Worship (Louisville: find in bath and table, prayer and word, Westminster/John Know, 1993), 33; set out locally for every seeking soul and Common Worship (London: Church for our seeking communities, the House, 2000), 166, 228; and, in ongoing source for a liturgical movement Scandinavia, Karl-Gunnar Elverson, that – with Luther and Grundtvig – Handbok Liturgik (Stockholm: Verbum, reaches and teaches in the present time, 2003), 16. continued... Liturgy Canada Page 16

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6 Some of the following questions have 14 See Holy Ground , 130. been asked by Michael Aune, “Ritual 15 Practice; Into the world, into each Complete Poems of Robert Frost human heart”, in Thomas H. Schattauer, (New York: Henry Holt, 1949). For the ed., Inside Out: Worship in an Age of interesting application of this little poem Mission (Minneapolis: Fortress, 1999), to the theological and ecclesial tasks of 153; by James White, “How do we know the present time, I am especially it is us?” in E. Byron Anderson and indebted to John Vannorsdall. Bruce T. Morrill, eds., Liturgy and the Moral Self (Collegeville: Liturgical Press, 1998), 56-57; and by Chris Ellis, Gordon W. Lathrop is Charles A. “Reflections on James White, the Ordo, Schieren Professor of Liturgy, Emeritus and ‘Authentic Christian Worship’”, at the Lutheran Theological Seminary at unpublished paper and personal Philadelphia. Previously, he taught at communication. See also, especially, Wartburg Theological Seminary, Maxwell Johnson, “Can We Avoid Dubuque, Iowa; was campus pastor at Relativism in Worship? Liturgical norms Pacific Lutheran University, Tacoma, in the light of contemporary liturgical Washington; and served as parish pastor scholarship”, Worship 74:2 (March in Darlington, Wisconsin. He has been a 2000), 135-155. Lutheran pastor for 36 years, twenty of 7 Holy Things , 82; Holy Ground , 127. which have been spent at the Seminary in Philadelphia. Among other books, he 8 Mark Lloyd Taylor, “A Response to is the author of Holy Things: A Liturgical Gordon Lathrop, ‘Treasure in Earthen Theology (Fortress 1993), Holy People: A Vessels: On Liturgical Disappointment", Liturgical Ecclesiology (Fortress, 1999), unpublished paper from Summer Holy Ground: A Liturgical Cosmology Institute on Liturgy and Worship, Seattle (Fortress, 2003), Central Things: Worship University (July 6, 2004), 9. in Word and Sacrament (Augsburg Fortress, 2005), and The Pastor: A 9 We call very diverse local practices by the word “meal” (or by similar words in Spirituality (Fortress, 2006). Together other languages) for example. with Timothy Wengert, he has also Nonetheless, the use of that word to link published Christian Assembly: Marks of these diverse practices is not entirely the Church in a Pluralistic Age (Fortress without grounds. Otherwise we must 2004). He has lectured widely, been a despair of human language itself. visiting professor at the University of Uppsala in Sweden, and, in the 1990s, 10 See Holy Ground , 4. was a participant in Faith and Order consultations on worship and Christian 11 See Holy Ground , 129-135; and John unity, and Lutheran World Federation Dominic Crossan, The Birth of consultations on worship and culture. Christianity (San Francisco: Harper He is an associate editor of the journal Collins, 1998), 36-38. Worship and was the tenth president of 12 See Holy Things , 157-158 and Holy the North American Academy of Liturgy. Ground , 225-226 13 One can argue that the “revival” is an American development of the preparatory time of the old sacrament meeting. For this argument and its implications, see Christian Assembly , 121-131. Liturgy Canada Paschaltide 2009 Page 17

"Order and Chaos" - a brief reflection Peter Wall

Gordon Lathrop’s presence in this issue of Liturgy Canada takes me back to the National Worship Conference, which took place in Montreal in June of last year. Gordon was a keynote speaker and the lecture reprinted here concluded the conference. He both speaks and writes so well about liturgy and what it is for us all. 123 Thinking about this also took me back to the liturgies which we experienced at the conference – different, moving, evocative, and deeply spiritual. I particularly am taken back to the opening liturgy – the conference title was, by the way, Order & Chaos , and the liturgies were all designed to help illuminate that theme. The opening service began on the courtyard behind the Cathedral, in Raoul Wallenberg Square , where Wallenberg, the great Swedish diplomat and humanitarian 123 who saved so many Jews during the height of the Holocaust, is remembered. As we gathered, we were marked with numbers on our hands; we were gathered by shrill whistles, and yelled at by those who gathered us. A particularly awful and stark order borne out of chaos. After liturgically remembering Wallenberg, with pungent and difficult words about the horror which he tried to ease, we moved, as an assembly, to a large fountain where, as we gave thanks for the waters of Baptism, we washed the numbers off our hands and wrists and processed ‘through the water’ (water from the fountain which had been poured onto the patio surrounding 123 the fountain). The chaos of being herded as faceless numbers gave way to the graceful order of new life and new birth. Strong, dramatic, significantly uncomfortable, and oddly disconcerting in their difference. These were both the images and feelings we experienced and the responses shared. In liturgy we are sometimes confronted, sometimes discomforted, sometimes 123 strangely moved and warmed, sometimes brought short by things anew. Powerful and meaningful work, this stuff called liturgy.
123 123 Liturgy Canada Page 18 At Sacred Times, Bring on the Ritual: God is in the Details Rabbi John Moscovitz

As a young boy, I would periodically accompany my As a boy in church, I thought God was real: if there, closest friend, Craig Sullivan, to mass. In the very why not in synagogue? Catholic, early 1960s city of St Louis, the pre-Vatican II world was thick with Latin, ritual and mystery. I I learned from those days that only when God couldn’t take my eyes off the richness of it all, this is almost felt and yet out of reach, foreign world that hinted at so much that was beyond my understanding. do we know our deepest selves and that public religious ritual can cultivate religious I knew what not to do in church as a Jew, but I also souls who, upon yielding some of the power of knew how to experience the beauty of mass. I loved individuality and rationality, find the Unintelligible its unabashed preference for mystery, its old world available, even if unknowable. decor and ways, its clear sense that there was no more important place to be. God seemed real to me When God as the Unintelligible is available and at the Annunciation church in a way He did not at maybe palpable, barriers between human beings my own synagogue, a suburban temple stripped of begin to disappear. In feeling bound to God, we are virtually all ritual. moved to serve God’s creatures. Being present at mass as a child provided me the gift of this Those times in church led me, in part, to search for knowledge. I wonder if I didn’t resolve then to help the same experience in my own tradition. Craig provide this gift to those within my own tradition. Sullivan had something to do with turning me into a Jew, even a rabbi, and I’m forever grateful. I recently saw Craig Sullivan for the first time in more than 30 years. A long-lapsed Catholic, he is More important, these same memories would later estranged from his own tradition and curious about bring me to pay attention to the human need for mine. What I learned from his beautiful religious religious ritual. I’ve never forgotten that as the world eventually rearranged my life. There is a direct fathers and their acolytes went about their devotions relationship between what I experienced and what I to God, I was transfixed by something I could not now do with my life. quite grasp but neither could I ignore; something that was powerful and present, beautiful but Having sensed the godly and the tribal at the heart of frightening. another religion, these days I lean toward the tribal experience of my own people. Having once learned to Years later, no doubt with those afternoons in mass be a Jew by going to mass, my debt to Catholicism still with me, I concluded that the religious will always inform my love of ritual and prayer in experience is central to the human experience. Judaism. When two great faiths celebrate festivals of Without an occasional gaze at the power that sets redemption in proximity as Jews and Christians do everything into motion, the power that makes life now at Passover and Easter, we are reminded that both more and less knowable at the same time, we without religious ritual, the past cannot claim us, are not fully human. and the heart of life will elude us. These rituals, the other-worldly Latin, the incense, the frocked and imposing, yet friendly, priests who chanted God’s word at the Annunciation church were John Moscowitz is Senior Rabbi at Holy Blossom human evocations of God’s presence. The majesty of Temple in Toronto. This article originally appeared in it made me feel most human, most curious about a The Globe and Mail on Saturday, April 3, 2004. God I had never glimpsed before, and not all that Reprinted with permission of the author. often since. I’ve never been able to get the memories of church out of my head. Somewhere along the way, I realized that what I intuitively sensed at that church 40 years ago is no less true for Jews in synagogue: the deep and beautiful and unknowable mystery of God is best evoked by ritual and prayer and music that plays havoc with the rational and refuses to reduce God to the functional or the ethical. Liturgy Canada Paschaltide 2009 Page 19

Your People Shall Be My People: Anglicans and Lutherans together; Visions for the future.

The 25th annual Trinity Divinity Associates’ Conference The conference is Trinity College, June 15-17, 2009 open to everyone. • Register early. In early July 2001, the General Synod of the Anglican Church of Canada and the Because space is National Convention of the Evangelical Lutheran Church in Canada met within a few limited, preference hundred metres of each other at Wilfred Laurier and Waterloo universities. Each will be given to full passed, with overwhelming majorities, the Waterloo Declaration of Full Communion conference of the two churches. On the following Sunday, the national leaders of both churches registrants. formally signed the Waterloo Declaration at a joint celebration service of Holy • Residence rooms are Eucharist. available at $45 per night. Since that celebration much has happened; ranging from Anglican and Lutheran • Special diets can be congregations meeting together for occasional joint worship, clergy from each church accommodated. serving congregations in the other, significant local and regional joint ministry • Clergy participants projects, declarations on matters of national importance jointly signed by the leaders are reminded that of both churches, to such far-reaching steps as mergers of Anglican and Lutheran they can apply for congregations into one church served by clergy from either. continuing education funds from their The upcoming conference—presented with support from Liturgy Canada—will diocese. examine the events, successes and difficulties of the past eight years of full • Parking on the communion, and it will look to the future. Keynote speakers are the Very Rev’d Peter university campus is Wall and Bishop Michael J. Pryse. They will set the framework for discussion in four very limited. symposia: considering liturgical and sacramental practices; shared ministries; the history of Anglican-Lutheran relations; and the international scene, where there is TRINITY COLLEGE significant co-operation between the two churches. Do we continue this full OFFICE OF partnership indefinitely? Do we anticipate doing at a national level what is already DEVELOPMENT & happening locally in some places — the merger of the two churches into one? What ALUMNI AFFAIRS are the implications of these options? 6 Hoskin Avenue Toronto, ON M5S 1H8 Conference worship will draw equally on the two liturgies and clergy. Conference leadership is shared, and it is hoped that attendees will come from both churches. For more information, Lay participation is particularly invited and encouraged. please contact Julia Paris: Cost: Tel: 416 978 2707 Full Conference: $250.00 Fax: 416 971-3193 (includes all lectures, symposia, meals, banquet & receptions) juliaparis@ Senior rate: $210.00 trinity.utoronto.ca Student rate: $100.00 (proof of enrollment must be provided) Lectures: each: $20.00 Gathering 2009: Ancient Rites for Today’s Disciples The North American Association for the Catechumenate presents a conference from August 3-6, 2009 at Mount Carmel Conference Centre in Niagara Falls. The featured speaker, Dr. Craig Satterlee, is associate professor of homiletics at the Lutheran School of Theology at Chicago. "Living in the Promise of our Baptism: Connecting Worship, Experience, and the Sacraments" is the theme of Satterlee's lectures. He will explore how the ancient rites of the catechetical movement in the early church can be applied to spiritual formation practices today that will help prepare and enrich a new generation of disciples. Rather than traditional lectures, Dr. Satterlee will ground his presentation in one's experience and reflection, and in small groups participants will consider implications for catechesis and spiritual formation. There is currently a list of 11 workshops that will be offered. For more information, go to www.catechumenate.org and go to the annual event link. PASCHALTIDE 2009 ISSUE 45, VOLUME XII, #2

Liturgy Canada is a society of women and men committed to the ongoing renewal of the Church in worship and mission. Our ministry is to provide resources on our liturgical life which focus the debate, inform our practice and evaluate our experience.

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