The 2000 Denver General Convention of the Episcopal Church called on the church to double in size by 2020. The author considers how to evangelize a "post-modern" society and looks to N.T. Wright and especially his William Porcher DuBose Lectures "The Resurrection of the Messiah" given at Sewanee in October 1997. Quoting Wright he says: "And how long must it be before we learn that our task as Christians is to be in the front row of constructing the post-modern world ? The individual angst of the 1960s has become the corporate and cultural angst of the 1990s. What is the Christian answer to it ? The Christian answer is the love of God, which goes through death and out the other side. What is missing from the postmodern equation is, of course, love."
This book "describes itself as a handbook 'for those who plan worship in parishes of the Episcopal Church', yet it is not a 'how-to-do-it' book. It seeks to expound the classic principles embodied in Anglican liturgical tradition, so that parish planners can make informed decisions about what they are doing". "Smith's book us addressed not so much to clergy as to members of parish liturgy committees, since he reminds us that worship in the Anglican tradition has always been seen as the joint work of priest and people". "This is an excellent book for everyone who plans Anglican worship in North America. The principles Smith cites apply equally well to those using the Canadian 'Book of Alternative Services', and those in the Lutheran tradition would find they need minimal adaptation."
"Much of the primary and secondary literature about the Oxford Movement is hard to find, dated, specialized, or partisan. As a result, knowledge of this important episode in Anglican history is hazy and inaccurate in the minds of many who might want to understand it. Michael Chandler, senior Residentiary Canon at Canterbury Cathedral, has addressed the problem by providing this short and highly readable history of the Oxford Movement".
The author discusses the theology and practice of the open table for our sacramental understanding of baptism and eucharist. He begins by quoting the Lutheran theologian Maxwell Johnson, speaking about Jesus' meal practice. "Entrance to the meal of God's reign, anticipated and incarnated in the very life, ministry, and meals of Jesus of Nazareth, was granted by Jesus himself and granted especially to those who were not prepared and not (yet) converted, to the godless and undeserving, to the impure, and the unworthy. Conversion itself, it seems, was a consequence of, not a pre-condition for, such meal sharing." "With all that we pray that our eucharist will accomplish, open communion appears to me simply faithful. Open communion is plain sacramental realism, letting God use our sacraments to reveal locally God's already accomplished peace. It is as counter-cultural and uncomfortable as eating with prisoners in the county jail". "The Last Supper was emphatically not a gathering of the faithful for a closed meal. The Last Supper, just like all the other meals of his ministry, was an unmerited, reconciling act of divine hospitality". The crucifixion is linked to the eucharist. "In Jesus' shameful death outside the city gates and with the worst sinners he freely chooses communion with them". "The cross shows open table and baptism to be one sign. This death is also his `baptism', because again he submits to be joined indiscriminately to ordinary people (making one sign of his baptism by John, his feasting with harlots and tax collectors, and his dying with condemned murderers and terrorists). As the Gospels tell it, supper (rhetorically this concluding cup) leads to baptism".
Author is co-rector of St. Gregory Nyssen Episcopal Church in San Francisco.
One of the most cherished areas of priesthood is the celebration of the eucharistic prayer; yet little theological reflections has emerged concerning it.
Taken from an address given at Nashotah House in April 1990.
"Anton Baumstark (1872-1948), a Roman Catholic lay liturgical scholar who flourished in the period between the two world wars, is best known for his application of the principles of comparative linguistics to liturgy. He saw liturgy as developing spontaneously according to certain laws, comparable to the development of languages."
Gregory Dix brought the eucharistic prayer of Addai and Mari to the attention of most of us who have ever heard of it by pointing out that it was an ancient eucharistic prayer which did not contain the words of institution. Since then it has provoked a good deal of scholarly discussion.
This book "opens new perspectives both on the contextual re-interpretation of multiple New Testament texts and on the central significance of the eucharist for mission in the early church". Koenig identifies the core of his concern in the study as: "What does our eucharistic celebration today, as believers united with Jesus, really accomplish for the redemption of the world ?" "A short review [of this book] can not do its riches justice."
"When the Council of Associated Parishes for Liturgy and Mission met in Sorrento, British Columbia, this spring [2002], we worshipped on Sunday with the parish of Scw'exmx near Merritt, BC. This First Nations community uses the following eucharistic prayer written for the community, blending English and their native language. .... The prayer is reprinted here with permission of Mike Watkins (priest in the congregation), who put it together. It is published here as an example of the way in which one congregation is finding its voice in liturgical prayer".
In response to an article by Nicholas Papadopoulos in Vol. 39, No. 3 issue of "Open", Bishop William Wantland of the Episcopal Diocese of Eau Claire, writes to outline the diocesan "Policy on Infant Communion and Admission to Communion before Confirmation". Diocesan policy permits admission of children to Communion only under very specific circumstances.