Includes bibliographical references (p. 260-271) and index.
"What is the nature of world Anglicanism in a postcolonial, global age ? With talk of fragmentation constantly in the media, what does it mean to be 'Anglican' ? This book presents Anglicanism as a conversation over time amongst a community of people held together by sets of practice and beliefs. The first part describes the emergence of Anglicanism and its foundations in older Christian traditions. The second [part] looks at Anglican practices within the framework of changing understandings of mission, and focuses on liturgy, patterns of engagement with others, organisation and power in the church, and ministerial offices. There are two separate chapters on the ordination of women and homosexuality in the public life of the church. The third part, on beliefs, addresses the central question of knowledge and authority in Anglicanism, as well as ecclesiology, the nature of the church itself. A final chapter looks to the future". -- back cover,
Contents divided into three main parts: Part I: Foundations -- Part II: The Practices of Mission -- Part III: Beliefs.
Contents: Acknowledgements -- List of abbreviations and sources -- The nature of the story as tradition -- Forming an Anglican nation in England -- Forming Anglican churches around the world -- Changing outlooks -- Liturgical formation -- Patterns of engagement: political -- Patterns of engagement: relating to other traditions -- Influence, organisation and power in the church -- Ministerial offices: ordination -- Ministerial offices: ordination of women -- Ministerial offices: homosexuality and the public life of the church -- Knowledge and authority in the conversation -- Ecclesiology -- Other themes in the contemporary agenda -- Quo vadis ? -- Bibliography -- Index.
Contents include "Time line of 'official' organisations of the Anglican Communion" p.134-135.
Author is a priest in the Anglican Church of Australia and former provincial General Secretary (1994-2004).
"The anointing of the sick is the ultimate healing sacrament, available whenever our health is seriously impaired by sickness or old age. God is always with us in our illness, loving us into health of mind, body and soul. Through our faith we know that we will have life forever." "The liturgy of the Church is full of bodily gestures which are rich in meaning but which may easily escape our notice. The laying on of hands in the sacrament of the sick is such a gesture."
Contents: Authors -- Introduction / Ian Bunting --Celebrating the Anglican Way / George Carey -- Part 1: Believing the Anglican Way -- 1. The Anglican Character / Stephen Sykes -- 2. Church and society / John Habgood -- 3. Anglican belief / Bruce Kaye -- 4. A worldwide communion / Michael Nazir-Ali -- Part 2: Belonging in the Anglican Church -- 5. Anglican origins and ethos / Elizabeth Culling -- 6. The Anglican way of worship / Michael Vasey -- 7. Word and sacrament / Philip Seddon -- 8. Churchmanship / Jonathan Baker -- Part 3: Following the Anglican Way -- 9. Praying our way through life / Graham Piggott -- 10. Sharing our faith in the world / Amiel Osmaston and Alison White -- 11. Care and change in our society / Lawrence Osbern -- Part 4: Appreciating Anglican structures -- 12. Orders and officers of the church / David Sceats -- 13. Church government / Michael Botting -- 14. Church buildings / Richard and Sarah Burton -- Part 5: The Way Ahead -- 15. The Anglican future / Ian Bunting -- 16. Praying with the church -- Further reading -- Acknowledgements -- Index.
Colophon: Designed and typeset by Kenneth Burnley at Typograph, Irby, Wirral, Cheshire. Printed and bound in Great Britain by Mackays of Chatham PLC, Chatham, Kent.
OTCH Note: The essay "Orders and officers of the church" is particularly useful for brief histories and descriptions of individuals and bodies such as: all orders of clergy (bishop, priest, deacon), parish, deanery, diocese, etc.
"Not only will the future of Anglican liturgy be less and less circumscribed by the covers of a book ... but the future will also be connected with two other factors which I shall name: religious sensibility and the nonverbal dimension of worship" (p. 66). "To put it simply (and I hope not too simply) religious folk can be divided into two basically opposed groups which opt for either `control' or `freedom' as the basis for religious life. .... In other words, are Scripture and Tradition vehicles for limiting and controlling our access to God or are they inspirations of a pattern of relating to God which must be renewed in every age and place and which can only be offered to human beings, never imposed upon them ?" The basic attitudes one takes to liturgical change will reflect this division" (p. 67).
"[I]t seems to me that we are just beginning to recognize the crucial importance of the nonverbal in our worship -- from the nature of the music we sing to the architectural environment to the importance of gesture, posture and vesture. All of these contextualize what we say in our worship" (p. 70).
Author goes on to try an analyse what parts of liturgy are "immutable elements" which "divinely instituted" and which "subject to change". He uses three categories: "Core, Code, and Culture" (pp. 71-72).
Author concludes with five brief observations re Anglican liturgy. "First, please do not give up your rich heritage of liturgical music .... Second, please do not give up your appreciation of the daily prayer of Christians ... Third, whatever mightbe the future of a book or books of common prayer, please do not give up your attention to the beauty of the language of worship. Fourth, please do not lose heart in inspiring my particular part of Christ's Church to understand the appropriate leadership of women in worship and the ecclesial life. Finally, please do not ignore the `Baptismal Covenant' in the 1979 `Book of Common Prayer'. It is the most eloquent summary of faith and mission in the liturgical books today" (pp. 80-81).
Author is a Jesuit professor liturgy with a long history of ecumenical work with Anglicans especially in the area of liturgy and worship.
This issue is intended "to review material dealing with current liturgical issues". "From the time of the Reformation, Anglicans and Lutherans have lived continuously with changes and revisions in liturgical forms, as did Christians before them". "Lutherans and Anglicans rely upon synods and church councils, of various sorts, and upon diocesan, provincial and national bodies which can be consulted on issues of profound importance. Anglicans in Canada, as elsewhere, have diocesan doctrine and worship committees and liturgical officers. Ultimately, however, approval for any Anglican iteration of liturgy rests with the diocesan bishop. Inevitably, the extensive but only sketchily defined, authority of Anglican diocesan bishops vis a vis the Province and Communion comes up against this question: What is the `sensus fidelium' and how is the agreement of God's people to be interpreted locally while maintaining communion with the provincial, national and worldwide communion, as well as with ecumenical partners ?" The current debate about the blessing of same sex unions and the actions of the diocese of New Westminster has resulted in a letter from Rowan Williams, Archbishop of Canterbury, in which he "seems to indicate that he, as the spiritual leader of the Anglican Communion, will maintain that sensus fidelium must be sought broadly throughout the Communion on matters of faith and belief as they are to be expressed in the public liturgy of the Church in any diocese".
The author, and her husband, recently travelled to England where they attended two worship services with quite a different feel for visitors. "[I]n our imperfect communities, symbols, especially symbolic action, expressed in our liturgies provide a powerful reminder to the community of its passions, priorities and beliefs, often inspiring action. Symbols express the corporate identity of a community and are a clear statement to the visitor of `who we are'. Therefore, our awareness of our symbolic language is critical to the life of our spiritual communities."
"When the Church of England Liturgical Commission brought its new Holy Week services to the February 1985 Group of Sessions of the General Synod, Hugh Montefiore, at that time Bishop of Birmingham, rose to speak. He began with a quotation: `After Auschwitz,' he said, `no form of Christian anti-semitism can be tolerated. It is that absolute that must release at once a radical, retrospective suspicion upon Christian traditions, texts, teachings and institutions.' The consequence in the immediate debate was the need to look with a particularly radical eye on Christian texts for Good Friday, for there is much evidence to support the view that they serve as an indication for Christian attitudes to the Jews".
"Sixteen liturgical scholars of the Anglican Communion met together in Brixen (Bressanone) in northern Italy over two days, 24-25 August 1987, at the conclusion of the 1987 Societas Liturgica to discuss the formative role of the liturgy in the life of the People of God, under the theme, `Liturgical Formation and Education'." "Not all the presentations (let alone the discussions) at the Consultation are represented here. Nontheless, the papers that could be accommodated to the scope of this publication reflect, it is hoped, the principal theme with which the Consultation wrestled." -- Intro., p. 6.
Contents: Contributors -- Introduction by the Editor / Thomas J. Talley -- The Formative Character of Liturgy / David R. Holeton -- The Catechumenate : A Case Study / Robert Brooks -- The Liturgical Ministry of the Laity / Bryan Spinks -- The Liturgical Ministry of the Laity: A Lay Comment / Daphne Fraser -- The Presidency of the Liturgy / Paul Gibson -- Indigenization of the Liturgy / Elisha Mbonigaba -- Ite Missa Est : The Mission of the People of God / Donald Gray.