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The Development of Eucharistic Liturgies in the Anglican Church of Australia

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The Development of Eucharistic Liturgies in the Anglican Church of Australia QL 94 (2013) 175-195 doi: 10.2143/QL.94.3.3007363 © 2013, all rights reserved THE DEVELOPMENT OF EUCHARISTIC LITURGIES IN THE ANGLICAN CHURCH OF AUSTRALIA Part 1: A Case Study in Multiformity up to 1995 1. Anglican Eucharistic Theology Is Multiform Anglican eucharistic theology and eucharistic liturgies vary not only be- tween the different theological hermeneutics of parties such as Anglican Catholics and Anglican Evangelicals but also between different philoso- phical assumptions, such as realism and nominalism.1 Realists, most typically Anglican Catholics, base their assumptions on the linking of the signs of the Eucharist2 with what they signify such that the signs instanti- ate what they signify.3 Nominalists, most typically Anglican Evangeli- cals, deny this realist analysis and do not link the signs with what they signify in any real way apart from the enquiring mind and by semantic analysis. Hermeneutic idealism is often the reason for the multiformity of Anglican eucharistic theology and its expression in liturgical forms. Hermeneutic idealism is a term derived from the work of the German philosopher Jurgen Habermas and has been defined by Terence Lovat and Brian Douglas as “that conceptualizing of reality that is totally de- pendent on one’s own (or one’s communal groups’) beliefs, values and interpretations, whilst at the same time remaining blind to their causes, background and those wider connections that would contextualize them and help those holding them to see that they are in fact just one set of beliefs, values and interpretations in a sea of related and unrelated sets.”4 This means that various parties within Anglicanism express particular 1. See Brian Douglas and Terence Lovat, “The Integrity of Discourse in the Anglican Eucharistic Tradition,” The Heythrop Journal 51 (2010) 847-861 and Brian Douglas, A Companion to Anglican Eucharistic Theology, Volumes 1 and 2 (Leiden: Brill, 2012). 2. The signs of bread and wine and the offering of the Eucharist itself. 3. The signified body and blood of Christ and the representation of Christ’s sacrifice in the Eucharist. 4. See details in Terence Lovat and Brian Douglas, “Dialogue Amidst Difference in Anglican Eucharistic Theology: A Habermasian Breakthrough,” Australian EJournal of Theology 9 (2007) 1-11. 176 Brian Douglas eucharistic theologies, based on say an Evangelical or an Anglican Catholic hermeneutic, in the development of eucharistic liturgies. This article explores the understanding and application of the multi- formity of the Anglican eucharistic tradition5 in more depth by use of a case study of eucharistic liturgies, in the Anglican Church of Australia up to the year 1995. This article aims to chronicle the development of eucha- ristic liturgies while at the same time pointing to the multiformity of hermeneutic and philosophical assumptions. The year 1995 was the year in which the modern and current prayer book, A Prayer Book for Austra- lia,6 was approved by the General Synod of the Anglican Church of Aus- tralia and came into use and seems an appropriate point to pause the dis- cussion before development after 1995 is considered in another article.7 2. Early Departures from the Use and Theology of the 1662 Book of Common Prayer The eucharistic liturgy of the Anglican Church of Australia, until the second half of the twentieth century, was principally the service of Holy Communion as found in the 1662 Book of Common Prayer.8 There were however some notable departures from this liturgical norm. Bishop Reginald Halse, as Bishop of Riverina, published in 1939 a booklet enti- tled The Holy Eucharist,9 otherwise known as ‘The Brown Book’ due to the colour of its cover. Halse stated that the order for the celebration of the Eucharist contained in this booklet was the Alternative Order for the Holy Communion as set out in the 1928 BCP.10 Although based on the 1928 BCP, and therefore including material such the Kyries, the Benedic- tus and the extended eucharistic prayer, Halse also made some significant departures from that book. He included, for example, the Agnus Dei and various rubrics and headings, which were not in the 1928 BCP. He used the words ‘The Canon’11 before the Sursum Corda and then before the 5. See Brian Douglas and Terence Lovat, “Dialogue Amidst Multiformity: A Habermasian Breakthrough in the Development of Anglican Eucharistic Liturgies,” Jour- nal of Anglican Studies 8 (2010) 35-57. Here the insights of Habermas in relation to dialogue and communicative action are critically applied to the development of Anglican eucharistic liturgies while at the same time recognizing the inherent multiformity of the Anglican eucharistic tradition. 6. Anglican Church of Australia, A Prayer Book for Australia (Sydney: Broughton Books, 1995). 7. Brian Douglas, “The Development of Eucharistic Liturgies in the Anglican Church of Australia. Part 2: A Case Study in Multiformity – 1995 to the present,” in this issue, pp. 196-219. 8. Book of Common Prayer 1662 (Cambridge: Cambridge University Press, 2004). 9. Reginald Halse, The Holy Eucharist (otherwise known as The Brown Book) (Bishop of Riverina: Lockhart, 1939). 10. Ibid., Introduction. 11. Ibid., 20. Eucharistic Liturgies in the Anglican Church of Australia. Part One 177 Prayer of Consecration he added the heading ‘The Pleading of the Sacri- fice of Christ’.12 This suggests a realist theology of eucharistic sacrifice. During the Prayer of Consecration he added the headings ‘The Invoca- tion’13 and ‘The Oblation’.14 The Invocation however did not include an invocation of the Holy Spirit on the bread and wine and no specific epi- clesis was found in the Prayer of Consecration, although the rubric im- mediately after the heading ‘Prayer of Consecration’ stated that “the bread and wine become the Body and Blood of our Lord Jesus Christ, by the power of the Holy Ghost.”15 The Prayer of Oblation was in the 1928 position16 and therefore suggested, in a realist manner, the offering of the bread and wine, consecrated on the altar, to God as part of the praise and thanksgiving. There was no recitation of the mighty acts of Christ. Halse’s liturgy suggested a real presence of Christ in the Eucharist and adoration of Christ in the consecrated elements. The ringing of bells dur- ing the Prayer of Consecration was intended “to call us to adoration”17 and the rubric directed that people should “bow your head and say si- lently to our Lord, present upon his altar throne: Jesus, my Lord, I thee adore,”18 thereby suggesting a real presence of Christ in the Eucharist and eucharistic elements. In a later work entitled Adoremus,19 and otherwise known as ‘The Green Book’ because of the green colour of its cover, Halse, as Archbishop of Brisbane, added an introduction which commended the form to those who might find it useful. Adoremus is stated as being based on the 1928 BCP although, like Halse’s 1939 ‘Brown Book’, it makes some significant departures from that use. Adoremus did not use the heading ‘The Canon’, as ‘The Brown Book’ had done, but did expand the prayer entitled ‘The Oblation’ to include the mighty works of Christ as an anamnesis where the celebration of these mighty acts was specifically linked with the gifts of bread and wine being “set before thy Divine Maj- esty.”20 The rubric stating that the bread and wine became the body and blood of Christ by means of the Holy Spirit was no longer used as it had been in the Brown Book and no specific consecratory epiclesis was in- 12. Ibid., 21. 13. Ibid., 22. 14. Ibid., 24. 15. Ibid., 21. 16. Transposed from after the position of alternative prayer after Communion in the 1662 BCP to before Communion and as part of the Prayer of Consecration. 17. Halse, The Holy Eucharist, 23. 18. Ibid., 23. 19. Reginal Halse, Adoremus: A Plain Guide to the Worship of the Church and to the Use of Certain Sacraments (otherwise known as The Green Book) (Archbishop of Bris- bane, Melbourne, 1946). Although originally published in 1946 the Green Book had reached a fifth edition by 1962 and it is this fifth edition which is referred to in this Case Study. 20. Ibid., 26. 178 Brian Douglas cluded as was the case in the 1928 BCP. In ‘A Note Concerning this Book’21 the matter of whether to include an epiclesis is discussed. Adoremus opts for not including the epiclesis (in the prayer of consecra- tion) on the basis of doubt “among liturgist as to whether, and if so, where, this prayer should stand in our Rite”22 and so includes a modified 1928 BCP wording of the epiclesis as a private prayer after the Offertory and before the Intercession. This private prayer says: “Hear us, O merci- ful Father, we most humbly beseech thee, and with thy Holy and Life- giving Spirit vouchsafe to bless and sanctify these thy gifts of Bread and Wine, that they may be unto us the Body and Blood of thy Son, our Sav- iour Jesus Christ, to the end that we, receiving the same, may be strengthened and refreshed both in body and soul. Amen.”23 Whereas the 1928 BCP form invokes the Holy Spirit on both the gifts and the people, the form used in Adoremus invokes the Holy Spirit on the gifts alone24 but it does this at the Offertory and not as part of the consecration. De- spite this the Prayer of Consecration was in the extended form, minus the epiclesis, with the Prayer of Oblation transposed to before Communion and the Lord’s Prayer, peace greeting and Agnus Dei, together with vari- ous silent prayers, also being placed before the Communion.
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