"By Trevor Lloyd, Vicar of Holy Trinity Church, Wealdstone, Middlesex".
Includes bibliographical references.
"Traditionally, people have seen a very early separation between the agape or meal and the eucharist proper, dating back to Paul's comment about the meal at Corinth, in 1 Corinthians 11. The two go on to develop separately, until the agape dies out sometime in the sixth or seventh century, and the eucharist is preserved as the thing which is specifically done in obedience to Christ's command, 'Do this ..'. It is this which today enables the agape to be revived in a totally non-eucharistic context, as a throw-back to what happened to the agape in the third and fourth centuries. I shall argue for a very close connection between the agape and the eucharist at the beginning, with subsequent corruption of the agape into something that most church leaders recognised as a scandal. The lesson for today from this is that if we have agapes, then they must reflect the very early (and eucharistic) style of happening, and not the later (non-eucharistic) style". -- p. 3.
Contents: The Agape -- Evidence from the New Testament -- Evidence from the Early Church -- Principles for the Agape To-Day -- Pattern for the Agape To- Day -- People for the Agape To- Day -- How and Why -- Appendix: Some examples of modern agapes.
"The statement published here marks a major advance in the ecumenical journey. The result of a fifty-year process of study and consultation, this text on baptism, eucharist and ministry represents the theological convergence that has been achieved, through decades of dialogue, under the guidance of the Holy Spirit. Over one hundred theologians met in Lima, Peru, in January 1982, and recommended unanimously to transmit this agreed statement -- the Lima text -- for the common study and official response of the churches. They represented virtually all the major church traditions: Eastern Orthodox, Oriental Orthodox, Roman Catholic, Old Catholic, Lutheran, Anglican, Reformed, Methodist, United, Disciples, Baptists, Adventists and Pentecostal. The churches' response to this agreed statement will be a vital step in the ecumenical process of 'reception'." -- back cover.
Contents divided into three main sections: Baptism -- Eucharist -- Ministry.
Contents: Preface / William H. Lazareth, Director of the Secretariat on Faith and Order [and] Nikos Nissiotis, Moderator of the Commission on Faith and Order -- BAPTISM -- The Institution of Baptism -- The Meaning of Baptism -- Baptism and Faith -- Baptismal Practice -- The Celebration of Baptism -- EUCHARIST -- The Institution of the Eucharist -- The Meaning of the Eucharist -- The Celebration of the Eucharist -- MINISTRY -- The Calling of the Whole People of God -- The Church and the Ordained Ministry -- The Forms of the Ordained Ministry -- Succession in the Apostolic Tradition -- Ordination -- Towards the Mutual Recognition of the Ordained Ministries -- Appendix.
Copy 2 is: "First Canadian edition: May 1983. Published by: Anglican Book Centre, 600 Jarvis Street, Toronto". -- verso of t.-p.
Excerpt from Chapter "Eucharist" from the book "Being Christian" by Rowan Williams.
"For Christians, to share in the Eucharist, the Holy Communion, means to live as people who know that they are always guests -- that they have been welcomed and that they are wanted. It is, perhaps, the most simple thing that we can say about Holy Communion, yet it is still supremely worth saying. In Holy Communion, Jesus Christ tells us that he wants our company". "His welcome gives us the courage to open up to him. And so the flow of giving and receiving, of welcome and acceptance, moves backwards and forwards without a break. We are welcomed and we welcome; we welcome God and we welcome our unexpected neighbours".
Excerpt accompanied by colour illustration by Fereydoon Soleimani. "About the Artist. Born in Tehran, Fereydoon Soleimani moved to Canada in 2003. Having received a bachelor of arts graduate from Tehran University, he continued his studies at Toronto School of Art and at OCAD University".
Contents: Preface / Horton Davies -- A Short Glossary of Technical Terms -- The Eucharist as Memorial -- The Eucharist as Thanksgiving -- The Eucharist as Sacrifice -- The Eucharist as Eschatological Banquet -- The Eucharist as Communion: Joyful Meal of Unity -- The Eucharist as Mystery -- The Eucharist as Liberation and Social Justice -- Transignification and Eucharistic Symbols -- Conclusion: Agreements and Disagreements -- Index of Topics -- Index of Persons.
"This book ventures a fresh look at the Eucharist in ways that draw Christians together rather than divide them. A respected scholar of liturgical history, Horton Davies here explores the Eucharist as memorial, as thanksgiving, as sacrifice, as eschatological banquet, as communion, as mystery and as liberation and social justice. A separate chapter examines the unitive concept of 'transignification'. Although the book as a whole presents ecumenical perspectives on the bread of life and cup of joy, Davies also looks at areas of disagreement among the partners in ecumenical discussion". -- back cover.
Contents: Preface / Horton Davies -- A Short Glossary of Technical Terms -- The Eucharist as Memorial -- The Eucharist as Thanksgiving -- The Eucharist as Sacrifice -- The Eucharist as Eschatological Banquet -- The Eucharist as Communion: Joyful Meal of Unity -- The Eucharist as Mystery -- The Eucharist as Liberation and Social Justice -- Transignification and Eucharistic Symbols -- Conclusion: Agreements and Disagreements -- Index of Topics -- Index of Persons.
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.
"With a Foreword by the Archbishop of Canterbury".
"The Archbishop of Canterbury's Lent Book".
"First published in Great Britain by Fount Paperbacks, London in 1990 in association with Faith Press". -- verso of t.-p.
The author "makes us recognize the perennial interdependence of word, image, symbol and ritual within Christian culture. He shows us how the creative religious imagination can enhance Christian living, and he almost persuades us that the ;post-orthodoxy' of our own times can strengthen rather than threaten our Christian identity. 'Being free to choose', he tells us, 'can be, possibly just is, more favourable to sincere and integrated Christianity that compulsion, although it gives us more to do'." -- Foreword.
"In this book the focus of that mystery, and the truth about our relations with other people, is the Eucharist". -- back cover.
Contents: Foreword by the Archbishop of Canterbury / Robert Cantuar i.e. Runcie -- Acknowledgements: And On Going Down and Out -- Symbols and Time -- The Embarrassment of Riches -- Food for Tradition -- Picture Making -- Acknowledging Darkness -- Personal, Apersonal and Communion -- Life-Giving Criticism -- Jesus: Self Becomes Social.
Colophon: Printed and bound in Great Britain by William Collins Sons and Co. Ltd, Glasgow.
Author is a Church of England priest and Dean of King's College, Cambridge.
"In mid-August [2010], I attended the first ever Canadian Lutheran Anglican Youth (CLAY) gathering in London, Ont." "Most of the 1,000 young people were Lutherans. .... About 100 of the participants were Anglican. That reflects the deep desire of our churches to continue growing together in full communion. Through drama, music and teaching based on several of the parables of Jesus, we were challenged to think about how 'hands on' God is in the world". "I have a vivid memory of some 2,000 hands in the air waving to the songs of this gathering. One of the songs, written by Jason Gray and Jason Ingram, was entitled 'Fade with Our Voices'. It explores the relationship between our worship and our witness in the world. The chorus reads, 'Let our worship have hands/ Let it have feet/ Let it stand tall in the face of injustice/ Let our worship bow down/ Let it run deep/ It's more than a song/ And it won't fade with our voices'. That's good theology for the dismissal of the eucharist. Hands lifted on high become hands reaching out to help and heal the world. Beautiful song becomes loving service in the name of Christ whose body we are".