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.
Cover title: Children at the table : a collection of essays on children and the Eucharist
"Ruth A. Meyers, Editor, for the Standing Liturgical Commission".
Includes bibliographical references.
This "is a collection of essays addressing the subject of children and the eucharist. Many of the essays were originally prepared for a 1985 international Anglican consultation on children and communion. Included is the statement prepared by the consultation to member churches of the Anglican communion." -- back cover.
Contents divided into two sections: I : The Boston Consultation on Children at Communion -- II : Infant Communion in the Episcopal Church.
Contents: Introduction dated Tuesday in Holy Week, 1994 / Ruth A. Meyers -- Contributors -- The Boston Consultation : A New Introduction to the Essays / Colin Buchanan -- Children and the Eucharist in the Tradition of the Church / David R. Holeton -- Communion of All the Baptized and Anglican Tradition / David R. Holeton -- A Theological Reflection on the Experience of Inclusion/Exclusion at the Eucharist / Kenneth W. Stevenson -- American Perspectives: (i) The Place of Baptismal Anointing / Leonel L. Mitchell -- American Perspectives: (ii) Confirmation / Louis Weil -- American Perspectives: (iii) Mystagogia / Robert J. Brooks -- New Zealand Inititation Experience: (i) A Changing Initiatory Pattern / Brian Davis -- New Zealand Initiation Experience: (ii) Acceptance of Child Communion / Brian Davis and Tom Brown -- Pushing at the Door: (i) The Church of England / Donald Gray -- Pushing at the Door: (ii) The Anglican Church of Australia / Ronald L. Dowling -- Ecumenical Perspectives / Eugene L. Brand -- The Boston Statement : Children and Communion -- Participants in the Boston Consultation -- Infant Communion : Reflections on the Case from Tradition / Ruth A. Meyers -- The Communion of Infants and Little Children / Leonel L. Mitchell -- Disputed Aspects of Infant Communion / Louis Weil -- Appendix 1: Communion of the Baptized but Unconfirmed in Anglicanism -- Appendix 2: Statement of the House of Bishops of the Episcopal Church (U.S.A.).
A revised and enlarged edition of the book `Communion in Australian Churches" published in 1979 by the Victorian Council of Churches Faith and Order Commission. -- Preface, p. 5.
Includes bibliographical references and bibliography (p. 149-153).
Contents divided into three main sections: 1. Communion in the Christian tradition -- 2. Communion in Australian Churches today -- 3. Communion : contemporary issues.
Contents: Preface dated Easter 1985 / Ian Scutt -- Introduction dated Feast of the Transfiguration 1985 / Robert Gribben -- Bread of Life / Janet Gaden -- 1. Communion in the Christian tradition -- The Jewish Background of the Christian Eucharist / Raymond Abba -- Eucharist in the New Testament / Nigel Watson -- Eucharist in the Early Church / Willam Tabbernee -- Eucharist in the Western Church from 500 to 1500 A.D. / Ron Dowling -- Eucharist in the Reformation Period / Ian Breward -- Eucharist from the 17th to the 19th Centuries / Austin Cooper -- 2. Communion in Australian Churches today -- Anglican / John Gaden -- Baptist / Mervyn Himbury -- Church of Christ / William Tabbernee -- Eastern Churches: Greek Orthodox / Stelios Menis -- Syrian Orthodox / Punnooethu Skariah -- Assyrian Church / Esther Youman -- Lutheran / Vernon Kleinig -- Pentecostal / Barry Chant -- Presbyterian / Norman Pritchard -- Reformed / Raymond Zorn -- Roman Catholic / Peter Cross -- Salvation Army / Territorial Headquarters -- Society of Friends / Tessa Spratt -- Uniting Church / Grant Dunning -- 3. Communion : contemporary issues -- Word and Eucharist / D'Arcy Wood -- Eucharist and Justice / Elizabeth Rogerson -- Sharing Communion / Andrew Hamilton and John Gaden -- Children and Communion / Ron Dowling -- Communion beyond the gathered Congregation / Robert Gribben -- Presidency / Gregory Manly -- The Ecumenical Convergence / Robert Gribben -- Bibliography - Acknowledgements.
Each essay in last section includes "Questions for thought and talk".
Contributors include Anglicans: Ronald L. Dowling, John R. Gaden and David J. Williams.
Editor "Robert Gribben is a Uniting Church Minister". -- back cover.
"The primary difference between Baptism and Eucharist is that Baptism is a once-for-all event in one's life, while Eucharist is a constantly repeated event. Baptism is initiatory, Eucharist is sustaining. Baptism is the defining moment in one's life, incorporation into a new sacramental identity and vocation for the sake of the world, from which there is no turning back; Eucharist is the sacramental living out of this priestly vocation as we reenact the truth decisively acknowledged in Baptism" (p. 8). "There is therefore a shape to our practice of the sacraments, a sacramental 'grammar', by which the life of discipleship is symbolically articulated: turning to Christ, then cleaving to Christ" (p. 8). "It is inevitable that unbaptized visitors will, on occasion, receive Holy Communion with us in ignorance, just because of the way Communion is available in our celebrations. This in itself does not undermine the church's sacramental grammar, nor does it explicitly endanger the visitors. Rather, it is the explicit invitation to the unbaptized to share in Communion that undermines the meaning of the sacraments. Baptism before Communion is the norm in Christian tradition for good theological and pastoral reasons; there may be justifiable pastoral exceptions to the norm, but these must not be allowed to erode or replace the norm" (p. 9-10).
Should Being Baptized be a Pre-Requisite for Receiving Communion ? : Notes Toward a Renewed Theology of the Relationship between the Two Dominical Sacraments
An overview of the current debate about whether, especially now in a "post-Christendom" era, the Christian church should still require baptism before individuals may receive communion/be welcome at the eucharist. Includes discussion of group theory and its definitions of boundaries as relevant to the concepts of inclusive and exclusive membership.