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The Spirit in the Liturgy by 2020, It Is Estimated That 41 Million of All U.S
NATIONAL ASSOCIATION of PASTORAL MUSICIANS PASTORAL March 2011 Music The Spirit in the Liturgy By 2020, it is estimated that 41 million of all U.S. Catholics will be Hispanic. 41million Are you ready to serve the worship needs of the fastest-growing segment in the Church? Join over two-thirds of the U.S. Catholic churches who turn to OCP for missals and hymnals to engage, unite and inspire their assembly in worship. 1-800-LITURGY (548-8749) | OCP.ORG NPM-January 2011:Layout 1 11/18/10 1:29 PM Page 1 Peter’s Way Tours Inc. Specializing in Custom Performance Tours and Pilgrimages Travel with the leader, as choirs have done for more than 25 years! This could be Preview a Choir Tour! ROME, ASSISI, VATICAN CITY your choir in Rome! Roman Polyphony JANUARY 19 - 26, 2012 • $795 (plus tax) HOLY LAND - Songs of Scriptures JANUARY 26-FEBRUARY 4, 2012 • $1,095 (plus tax) IRELAND - Land of Saints and Scholars FEBRUARY 14 - 20, 2012 • $995/$550* (plus tax) Continuing Education Programs for Music Directors Enjoy these specially designed programs at substantially reduced rates. Refundable from New York when you return with your own choir! *Special Price by invitation to directors bringing their choir within two years. 500 North Broadway • Suite 221 • Jericho, NY 11753 New York Office: 1-800-225-7662 Special dinner with our American and Peter’s Way Tours Inc. ERuerqopueeasnt Pau berio Ccahnutorere:s A gnronueptste a@llopweitnegr sfowr aysales.com Visit us at: www.petersway.com or call Midwest Office: 1-800-443-6018 positions have a responsibility to learn as much as we can about the new translation before we begin leading others to sing and pray with these new words. -
The General Secretary's Report
The General Secretary's Report The Revd David Gill, 13 July 1996 1. It is fitting that, early in our life together, the National Council of Churches in Australia should gather in Brisbane. For Australian ecumenism owes much to the churches of the sunshine state. 2. In the early 1980s, by happy coincidence, Australia's three largest churches were led by Queenslanders: John Grindrod was Primate of the Anglican Church, Rollie Busch presided over the Uniting Church, and Frank Rush was chairing the Australian Catholic Bishops Conference. For years they had worked together to challenge a reactionary, racist and corrupt state government. All three of them had suffered outrageous attacks from politicians, public opinion and members of their own churches who should have known better. All three bore similar scars. All three had become friends, colleagues, brothers in Christ, partners in ministry. 3. Then tragedy struck. A few weeks after standing down as President of the Uniting Church, Rollie Busch suffered a heart attack that was to take his life. The two archbishops, visiting Sydney at the time, asked if I would take them to the hospital. I will always remember that scene at the bedside: three old friends together facing the mystery of death, together affirming faith in the lord of life. That scene, a gift of Queensland, remains for me, always, as an icon of ecumenism. 4. I recall that icon now not only in gratitude for three special saints of God, not only in deference to Queensland's substantial contribution to the wider ecumenical scene, but also in recognition of that "knowledge of the heart" which led our churches into the NCCA, which has sustained our journey during the two years past, and which goes before us now into the work and worship of this National Forum. -
Newsletter No 38 March 2009 President's Comments
Newsletter No 38 March 2009 ISSN 1836-5116 crosses or stained glass windows. These were regarded President’s Comments as idolatrous. This column is being written on the day after Ash Most of the recently built Sydney Anglican Churches Wednesday. This year Ash Wednesday cannot but fit this pattern- they are plain and functional with help to remind us of the tragic Victorian bushfires minimal decoration and generally devoid of religious and the thousands of people who have been so deeply symbolism. They are places to meet with others and the affected by them. focus of attention is a stage with a podium and As Anglicans we are also aware of the two microphone. We no longer have services in such places, communities, Kinglake and Marysville that have seen we have meetings and the buildings express that their churches destroyed and many of their parishioners understanding. rendered homeless. I have to confess that my experience over twenty years of ordained ministry has changed my thinking on the value of the building and made me question the ‘rain shelter’ view. God clearly has a sense of humour for if you had told me at the age of 16 that 40 years later I would be the rector of an Anglican parish with two heritage church buildings complete with stained glass, crosses, candles and liturgical colours I would have been incredulous. So how should we regard our church buildings? To me they function somewhat like the sacraments. They are visible reminders of a spiritual reality, namely the gathered Christian community. For those on the outside, the Church building bears witness to the fact that the people who meet there take God seriously. -
Anglican Church of Australia SRG 94/107 Diocese of Adelaide Series List Bishops of Adelaide
___________________________________________________________________ Anglican Church of Australia SRG 94/107 Diocese of Adelaide Series List Bishops of Adelaide Bishop Augustus Short was consecrated ‘Lord Bishop of Adelaide’ at Westminster Abbey on 29 June 1847. His See enbraced the colonies of South Australia and Western Australia. He was enthroned as the first Bishop of Adelaide on 30 December 1847 at Trinity Church, Adelaide. Bishops of Adelaide : Augustus Short 1847-1881 George Wyndham Kennion 1882 -1894 John Reginald Harmer 1895 -1905 Arthur Nutter Thomas 1906 -1940 Bryan Percival Robin 1941-1956 Thomas Thornton Reed 1957-1974 Keith Rayner 1975-1990 Ian George 1991-2004 Jeffrey Driver 2005- The Province of South Australia came into being in 1973 after a third diocese, The Murray was approved in 1969. The Diocese of Willochra was formed in 1915. Bishop T. T. Reed of Adelaide became its first Archbishop. ___________________________________________________________________ ACCESS: Access to entries in baptismal registers after 1974 restricted for 75 years; access to entries in marriage registers after 1974 restricted for 60 years; access to entries in burial registers after 1974 restricted for 25 years. Access to later entries is restricted to the individuals named in the records or their authorised representative, and requires written permission from the Anglican Church Archivist or the Executive Officer, Anglican Church Office, Adelaide. COPYING: 1. Published and publicly available records (scrapbooks, programs, newsletters, pew sheets, histories and photographs) may be copied for private research and study. 2. Records more than 30 years old, and not subject to a specific restriction may be copied for private research and study. 3. Records less than 30 years old, and not subject to a specific restriction can be copied only with written permission from the Anglican Church Archivist or the Executive Officer, Anglican Church Office, Adelaide. -
1The New Scapegoats Cover
THE NEW SCAPEGOATS The clergy victims of the Anglican Church sexual abuse crisis Muriel Porter M orning Star PubliS hing Published in Australia by Morning Star Publishing P. O. Box 51 Northcote Vic. 3070 Australia ISBN 9780987619358 Copyright © Muriel Porter 2017 All rights reserved. Other than for the purposes and subject to the conditions prescribed under the Copyright Act, no part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the publisher. First published 2017 Cataloguing-in-Publication entry is available from the National Library of Australia http:/catalogue.nla.gov.au/. Printed in Australia Contents Chapter One Introduction . 5 Chapter Two Te Background . .15 Chapter Three: Te Scapegoat Bishop . .27 Chapter Four: Te New Puritanism. .39 Chapter Five An Avenger’s Charter . .49 Chapter Six: Te Church of England - A comparison. .53 Chapter Seven: Teological Refection. .59 Chapter Eight: Conclusion . .75 Chapter One: Introduction Chapter One Introduction As the Royal Commission into Institutional Responses to Child Sexual Abuse1 hearings have made abundantly clear, the Christian churches in Australia scapegoated the victims of clergy abuse for decades in an attempt to protect their reputation. Tat was at best deluded, and at worst evil. Te Anglican Church was fully complicit in this appalling behaviour. Abusive clergy were quietly moved from parish to parish, school to school, diocese to diocese, and sometimes overseas. Others were secretly sacked. Criminal activity was not reported to the police and parents were kept in the dark. -
The Catholic University of America A
THE CATHOLIC UNIVERSITY OF AMERICA A Manual of Prayers for the Use of the Catholic Laity: A Neglected Catechetical Text of the Third Plenary Council of Baltimore A DISSERTATION Submitted to the Faculty of the School of Theology and Religious Studies Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree Doctor of Philosophy © Copyright All Rights Reserved By John H. Osman Washington, D.C. 2015 A Manual of Prayers for the Use of the Catholic Laity: A Neglected Catechetical Text of the Third Plenary Council of Baltimore John H. Osman, Ph.D. Director: Joseph M. White, Ph.D. At the 1884 Third Plenary Council of Baltimore, the US Catholic bishops commissioned a national prayer book titled the Manual of Prayers for the Use of the Catholic Laity and the widely-known Baltimore Catechism. This study examines the Manual’s genesis, contents, and publication history to understand its contribution to the Church’s teaching efforts. To account for the Manual’s contents, the study describes prayer book genres developed in the British Isles that shaped similar publications for use by American Catholics. The study considers the critiques of bishops and others concerning US-published prayer books, and episcopal decrees to address their weak theological content. To improve understanding of the Church’s liturgy, the bishops commissioned a prayer book for the laity containing selections from Roman liturgical books. The study quantifies the text’s sources from liturgical and devotional books. The book’s compiler, Rev. Clarence Woodman, C.S.P., adopted the English manual prayer book genre while most of the book’s content derived from the Roman Missal, Breviary, and Ritual, albeit augmented with highly regarded English and US prayers and instructions. -
Anglican Worship and Sacramental Theology 1
The Beauty of Holiness: Anglican Worship and Sacramental Theology 1 THE CONGRESS OF TRADITIONAL ANGLICANS June 1–4, 2011 - Victoria, BC, Canada An Address by The Reverend Canon Kenneth Gunn-Walberg, Ph.D. Rector of St. Mary’s, Wilmington, Delaware After Morning Prayer Friday in Ascensiontide, June 3, 2011 THE BEAUTY OF HOLINESS: ANGLICAN WORSHIP AND SACRAMENTAL THEOLOGY When I was approached by Fr. Sinclair to make this presentation, he suggested that the conceptual framework of the lectures would be that they be positive presentations of traditional Anglican principles from both a biblical and historical perspective and in the light of the contemporary issues in contrast to traditional Anglicanism, especially as expressed in the Affirmation of St. Louis and in the 39 Articles. The rubrics attached to this paper were that Anglican worship should be examined in the light of contemporary liturgies, the Roman Rite, and the proposed revision of the Book of Common Prayer to bring it in line with Roman views. This perforce is a rather tall order; so let us begin. The late Pulitzer Prize winning poet W.H. Auden stated that the Episcopal Church “seems to have gone stark raving mad…And why? The Roman Catholics have had to start from scratch, and as any of them with a feeling for language will admit, they have made a cacophonous horror of the mass. Whereas we had the extraordinary good fortune in that our Prayer Book was composed at exactly the right historical moment. The English language had become more or less what it is today…but the ecclesiastics of the 16 th century still professed a feeling for the ritual and ceremonies which today we have almost entirely lost.” 1 While one might quibble somewhat with what he said, he certainly would have been more indignant had he witnessed me little more than a decade after his death celebrating the Eucharist before the Dean and Canons of St. -
The Anglo-Catholic Tradition in Australian Anglicanism Dr David
The Anglo-Catholic Tradition in Australian Anglicanism Dr David Hilliard Reader in History, Flinders University Adelaide, Australia Anglicanism in Australia has had many Anglo-Catholics but no single version of Anglo-Catholicism.1 Anglo-Catholics have comprised neither a church nor a sect, nor have they been a tightly organised party. Within a framework of common ideas about the apostolic succession, the sacraments and the central role of ‘the Church’ in mediating salvation, they were, and remain, diverse in outlook, with few organs or institutions to link them together and to promote common goals. Since the mid-nineteenth century, in Australia as in England, two very different trends in the movement can be identified. There were Anglo- Catholics who were primarily concerned with personal religion and the relationship of the individual soul to God, and those, influenced by Incarnational theology, who were concerned to draw out the implications of the Catholic 1 Published works on Anglo-Catholicism in Australia include: Brian Porter (ed.), Colonial Tractarians: The Oxford Movement in Australia (Melbourne, 1989); Austin Cooper, ‘Newman—The Oxford Movement—Australia’, in B.J. Lawrence Cross (ed.), Shadows and Images: The Papers of the Newman Centenary Symposium, Sydney, August 1979 (Melbourne, 1981), pp. 99-113; Colin Holden, ‘Awful Happenings on the Hill’: E.S. Hughes and Melbourne Anglo-Catholicism before the War (Melbourne, 1992) and From Tories at Prayer to Socialists at Mass: St Peter’s, Eastern Hill, Melbourne, 1846-1990 (Melbourne, 1996); Colin Holden (ed.), Anglo-Catholicism in Melbourne: Papers to Mark the 150th Anniversary of St Peter’s, Eastern Hill, 1846-1996 (Melbourne, 1997); L.C Rodd, John Hope of Christ Church St Laurence: A Sydney Church Era (Sydney 1972); Ruth Teale, ‘The “Red Book” Case’, Journal of Religious History, vol. -
The Post-Vatican Ii Roman Missal in English: a Preliminary Comparison of Two English Translations*
ROCZNIKI HUMANISTYCZNE Tom LXVII, zeszyt 11 – 2019 DOI: https://dx.doi.org/10.18290/rh.2019.67.11-4 WIKTOR PSKIT * THE POST-VATICAN II ROMAN MISSAL IN ENGLISH: A PRELIMINARY COMPARISON OF TWO ENGLISH TRANSLATIONS* A b s t r a c t. Following the Second Vatican Council the Roman Catholic liturgy has undergone significant changes. One of them is the shift towards the vernacular as the language of liturgy. First of all, the post-conciliar liturgical reform resulted in a considerable reduction in liturgical texts. Secondly, the shift towards the vernacular entailed further changes, including substantial departure of some translations (e.g. English or German) from the original Latin text of the so- called editio typica of Paul VI’s Missal. This paper is concerned with the differences between the two English translations of the postconciliar Roman Missal (1969/1970), i.e. the 1973 version and the currently used 2010 translation. The analysis has a preliminary character as it deals with selected parts of the Roman Missal in English. The paper focuses on the major differences at the levels of lexis and grammatical structure and it seeks to demonstrate how two radically opposing approaches to the translation of the language of worship contribute to the emergence of texts that significantly differ in their content, style and emphasis. Key words: Roman Missal; liturgical language; hieratic language; English translation. 1. INTRODUCTION This paper offers a cursory glance at two English translations of the post- Vatican II Roman Missal. Its major goal -
Participants at the 1St National Forum
Participants at the 1st National Forum OFFICERS President: [interim] The Revd Ian Allsop General Secretary: [interim] The Revd David Gill Treasurer: [interim] Mr Ron Brown HEADS OF CHURCHES Archbishop Keith Rayner - Anglican Church of Australia Archbishop Gibran - Antiochian Orthodox church Archbishop Baliozian - Armenian Apostolic Church Bishop Mar Meelis Zaia - Assyrian Church of the East Mr Robert Leane - Churches of Christ in Australia The Revd Daniel El-Antouny - Coptic Orthodox Church Archbishop Stylianos (Represented by Bishop Seraphim) - Greek Orthodox Church David Purnell - Religious Society of Friends Cardinal Edward Clancy - Roman Catholic Church The Revd Dr Gabriel Popescu - Romanian Orthodox Church Commissioner John Gowans - The Salvation Army - Eastern Territory Commissioner John Clinch - The Salvation Army - Southern Territory Archbishop Mar T Aphrem Aboodi - Syrian Orthodox Church The Revd Dr D'Arcy Wood - Uniting Church in Australia DELEGATES OF MEMBER CHURCHES Anglican Church of Australia Bishop Richard Appleby Archdeacon Philip Newman Miss Elizabeth Britten Mr Brian Norris The Revd Dr Bruce Kaye Deaconess Margaret Rodgers Miss Emma Leslie The Revd Dr Rowan Strong Bishop Arthur Malcolm Miss Judy Williamson Ms Jan Malpas Bishop Bruce Wilson Antiochian Orthodox Church Ms Victoria Jabbour Mr Andrew Jabbour Ms Danielle Saadi Armenian Apostolic Church Ms Isabella Semsarian Mr Avo Vardanian Mrs Suzy Vardanian Assyrian Church of the East Deacon Genard Lazar Deacon Emmanuel Yousif Churches of Christ in Australia Ms Thelma Leach -
A Priest and a Scholar
FOLKESTONE Kent , St Peter on the East Cliff ABC, A Forward in Faith Parish under the episcopal care of the Bishop of Richborough . Sunday: 8am Low Mass, 10.30am Solemn Mass. parish directory Evensong 6pm. Weekdays - Low Mass: Tues 7pm, Thur 12 noon. Contact Father David Adlington or Father David Goodburn SSC - BATH Bathwick Parishes , St.Mary’s (bottom of Bathwick Hill), Book services, robed men and boys’ choir, Renatus Harris organ. tel: 01303 254472 www.stpeterschurchfolkestone. org.uk St.John's (opposite the fire station) Sunday - 9.00am Sung Mass at Tues, Thurs and major holy days: 1.05pm Eucharist. Regular e-mail: [email protected] St.John's, 10.30am at St.Mary's 6.00pm Evening Service - 1st, recitals and concerts (see website). During Interregnum contact GRIMSBY St Augustine , Legsby Avenue Lovely Grade II 3rd &5th Sunday at St.Mary's and 2nd & 4th at St.John's. Roger Metcalfe, Churchwarden on 01275 332851 Church by Sir Charles Nicholson. A Forward in Faith Parish under Contact Fr.Peter Edwards 01225 460052 or www.christchurchcitybristol.org Bishop of Richborough . Sunday: Parish Mass 9.30am, Solemn www.bathwickparishes.org.uk BROMLEY St George's Church , Bickley Sunday - 8.00am Evensong and Benediction 6pm (First Sunday). Weekday Mass: BEXHILL on SEA St Augustine’s , Cooden Drive, TN39 3AZ Low Mass, 10.30am Sung Mass. Fri 9.30am. For Weekday Mon 7.00pm, Wed 9.30am, Sat 9.30am. Parish Priest: Fr.Martin Sunday: Mass at 8am, Parish Mass with Junior Church at1 0am. Services see website. Fr.Richard Norman 0208 295 6411. -
THE ANGLICAN VOCATION in AUSTRALIAN SOCIETY by Randall
A Mediating Tradition: The Anglican Vocation in Australian Society Author Nolan, Randall Published 2008 Thesis Type Thesis (PhD Doctorate) School School of Arts DOI https://doi.org/10.25904/1912/159 Copyright Statement The author owns the copyright in this thesis, unless stated otherwise. Downloaded from http://hdl.handle.net/10072/366465 Griffith Research Online https://research-repository.griffith.edu.au A MEDIATING TRADITION: THE ANGLICAN VOCATION IN AUSTRALIAN SOCIETY by Randall Nolan B.A. (Hons.) (University of NSW) B.D. (University of Sydney) Grad. Dip. Min. (Melbourne College of Divinity) School of Arts Faculty of Arts Griffith University A thesis submitted in fulfilment of the requirements of the degree of Doctor of Philosophy May 2007 ABSTRACT The Anglican Church of Australia agreed to a national constitution in 1962. Yet at a national level it is hardly a cohesive body with a sense of unity and common purpose. Historically, Australian Anglicanism developed along regional lines, with the result that diocesan separateness rather than national unity became enshrined as a foundational principle of Anglicanism in Australia. This study questions this fundamental premise of the Anglican tradition in Australia. It argues (1) that it is not a true reflection of the Anglican ethos, both in its English origins and worldwide, and (2) that it prevents Anglicanism in Australia from embracing its national vocation. An alternative tradition has been present, in fact, within Australian Anglicanism from the beginning, although it has not been considered to be part of the mainstream. Bishop Broughton, the first Anglican bishop in Australia, was deeply sensitive to the colonial context in which the Anglican tradition was being planted, and he adapted it accordingly.