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124 results

Page 1 of 7

  • Updates and Reflections on the Eucharistic Prayer (EP) since the International Anglican Liturgical Consultation (IALC) Dublin Report 1995

  • Bryan Spinks
  • Journal:
    Journal of Anglican Studies / Volume 21 / Issue 2 / November 2023
    Published online by Cambridge University Press:
    19 June 2023, pp. 228-234
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  • This paper revisits the 1995 IALC Dublin Statement on the Eucharist, focusing on the Eucharistic Prayer. It reviews newer insights and studies on the Eucharistic Prayer, and suggests how that broadly may impact subsequent Anglican use of ‘classical patterns’, It also puts forward suggestions and questions posed by some more recent Anglican revisions as well as revisiting some areas of the Dublin Statement that are still useul or so far have not been fully embraced in Anglican liturgical revision.

  • The Intersection of ‘English Use’ Liturgy and Social Justice: Snapshots of Augustus Pugin, Percy Dearmer, Conrad Noel and William Palmer Ladd

  • Bryan D. Spinks
  • Journal:
    Journal of Anglican Studies / Volume 19 / Issue 1 / May 2021
    Published online by Cambridge University Press:
    19 November 2020, pp. 21-36

  • The thought of Percy Dearmer was related to that of Augustus Pugin and Daniel Rock, Roman Catholics seeking to revive English medieval forms, and to his Anglican near-contemporaries Conrad Noel and William Palmer Ladd. In England, Noel was more ideologically committed than Dearmer and his imagined medieval society and the English Use were given applied expression at Thaxted. In the USA, William Palmer Ladd was a congenial colleague to Dearmer but his liturgical ideals were of the 1930s, and not an outcome of the nineteenth-century English ritual controversies. Dearmer, Ladd and Noel were all grounded in what has been called Sacramental Socialism, which saw a unity between the Eucharist, the corporate church, and its mission as part of the Kingdom of God.

  • When the Present Became Future: The Ambiguity behind the Consent in the Marriage Rite of the 1662 Book of Common Prayer

  • Bryan Spinks
  • Journal:
    Journal of Anglican Studies / Volume 16 / Issue 1 / May 2018
    Published online by Cambridge University Press:
    13 February 2018, pp. 23-32

  • In a preparatory essay for the International Anglican Liturgical Consultation 2011, on the topic of marriage, Thomas Cooper questioned the long-held view that the question of consent in the Prayer Book tradition was derived from the older betrothal vow. Arguing from the Latin of the Sarum Use, ‘Volo’, he argued that ‘Will you ..?’ and ‘I will’ reflects the Old English present tense and is part of the marriage vow. This article questions Cooper’s argument, and instead argues that the use of ‘will’ as a future tense already in Middle English and used in betrothals pre-dates the Latin text. As a result, the separation of the consent (understood as an immediate future intention) from the qvow as in the 1979 American Book of Common Prayer and the Church of England Common Worship 2000 is entirely justified.

  • 24 - The Bible in liturgy and worship, c. 1500–1750

  • from PART III - PROCESSING THE BIBLE: COMMENTARY, CATECHESIS, LITURGY
  • Edited by Euan Cameron, Union Theological Seminary, New York
  • Book:
    The New Cambridge History of the Bible
    Published online:
    05 August 2016
    Print publication:
    01 September 2016, pp 563-578

  • Summary

    In the Western Catholic Church of the early sixteenth century, the Bible as a canonical and printed book had little place in worship, but Scripture most certainly did. This is because in worship in every tradition there is always a canon within the canon, or a liturgical canon. Medieval liturgical rites were contained in a series of books, each appropriate for the personnel needed for the performance of a particular rite. The reason for this practice was in part utilitarian, since prior to printing it was impossible to have every text needed for everything in one book. Thus for Mass the celebrant would need a missal, but the cantor would need an antiphoner. Although printing had made it possible to compact the liturgical texts, and to produce smaller tomes, the tradition continued of providing separate books for different purposes. For the Mass, the liturgical Epistles and Gospels were collected in different books, the epistolary and the evangelary. The system of readings can be traced back in the Romano-Frankish tradition as found in the Comes of Murbach, an eighth-century lectionary. Likewise, for the eight Daily Offices a psalter was needed, a hymnal and a Collectar, but also a Legenda for the small portions of Scripture that were to be read at each of the offices. The selection of the readings was in part dictated by the liturgical calendar, the appropriate pericopes being selected for the feast and season. There are certainly examples of early medieval Bibles being marked for liturgical use, but as a distinct lectionary emerged, the lectionary and printed pericopes made it unnecessary for an actual Bible to be used. The non-Roman Western Mass (Gallican, Milanese and Visigothic) had three readings: an Old Testament, Epistle and Gospel; but, from perhaps the sixth century, Rome itself had adopted two readings, an Epistle (sometimes an Old Testament reading survived in place of an Epistle) and Gospel. But the Mass was also punctuated with chants which varied according to the season, and provided a short commentary or elucidation on the main lections. Geoffrey Cuming noted, ‘the Whole system is a model of devotional use of the Bible’.

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