1. Essay
1.1. Title
1.1.1. What are the origins of the Christian Eucharist?
1.1.1.1. Pre-christian
1.1.1.2. New Testament
1.1.1.2.1. Gospels
1.1.1.2.2. Letters
1.1.1.3. Development
1.1.1.3.1. Didache
1.1.1.3.2. mass wasn't principly about the people at all
1.1.1.3.3. Cyprian of Carthage
1.1.1.3.4. Justin Martyr
1.1.1.3.5. Modernity
1.1.1.4. Sources
1.1.1.4.1. Catechism of the Catholic Church
1.1.1.4.2. VOTF
1.1.1.4.3. A short history of the Eucharist
1.1.1.4.4. When was the first Eucharist?
1.2. Research
1.2.1. Sacraments and Worship Maxwell E. Johnson
1.2.1.1. Sacraments
1.2.1.1.1. Augustine
1.2.1.1.2. The eucharist
1.2.1.1.3. 'The Church and The Sacraments Cambridge Companion to Christian Doctrine
1.2.2. The Eucharist Alexander Schmemann
1.2.3. The Sacramental Life Gregory Dix and his writings
1.2.3.1. The shape of the liturgy
1.2.3.1.1. original shape: 'seven-action scheme'
1.2.3.1.2. 'fourfold shape'
2. Resource for others
2.1. description
2.1.1. written as if for real-life context
2.1.1.1. sermon
2.1.1.1.1. 1000 words / 15 minutes
2.1.1.2. rationale
2.1.1.2.1. 1500
2.1.1.2.2. locating the ideas within wider theological, historical and liturgical contexts
2.1.1.2.3. justifying selections and presentations as appropriate to the intended audience
2.2. Title / theme
2.2.1. The place of symbolism in the Church of England's baptismal liturgies
2.2.1.1. Why are we here and not somewhere else?
2.2.1.1.1. High up on the wall of the central atrium of the University of Chicago Business School there's a sign written in bright white neon lettering which asks the question "Why are you here and not somewhere else"? It's designed to remind ambitious students, eager for success, not to forget what brings them there. It challenges them to question whether they are making the best use of each day that they have in that place.
2.2.1.1.2. I'd bet £100 that this thought has crossed most of your minds in the last couple of hours. Maybe when you were trying to find the least crinkled shirt, or tying your tie for the sixth time this week, or you were struggling to put your hair up.
2.2.1.1.3. And I think its a fair question for all of us to ask ourselves each and every day, wherever we are and whatever we are doing. Not least on a day like this.
2.2.1.2. When it comes to baptisms, for those of you who have had limited exposure to the theology behind these 'events', it's a very fair question to ask indeed.
2.2.1.3. In the theological speak, today we are performing a baptismal rite. Let's work backwards through those words
2.2.1.3.1. Rite
2.2.1.3.2. Baptismal
2.2.1.3.3. Performance
2.3. Research
2.3.1. Baptism, Eucharist and Ministry (Faith and Order Paper no. 111, the "Lima Text") — World Council of Churches
2.3.2. Celebrating Christian Initiation (Jones)
2.3.2.1. 'To celebrate rites of Christian initiation is to participate in the drama of salvation'. p1
3. General research
3.1. Rowan Williams On Christian Theology
3.1.1. Ch 12: Between the cherubim: the empty tomb and the empty throne
3.1.2. Ch 13: The Nature of a Sacrament
3.1.2.1. 'There is in fact very little ground' to the idea that a sacrament 'demonstrates God's unconditional power', 'even in the most conservative strands of Catholic theology p. 197
3.1.2.2. Sacraments are 'harder to understand the more we isolate them'
3.1.2.3. 'if we try to signify Go and his work be resorting to abstract expressions, talking about minds and ideas in a vacumm, we dangerously forget that we are (flesh and blood, timebound), and create a phantom world of pseudo-objects alongside our familiar ones. But the 'otherness' of God is not like that; it is more radical. And it is only by speaking and engaging with the material world in a particular way that we come to express truly and respond properly to the real otherness of God' p201
3.1.2.4. 'being human, being bodily, and being a user of 'signs' are in separable'. p201
3.1.2.5. 'The Last Supper is not a simple, primitive fellowship meal; as far back as we can go in the tradition about Jesus, it is seen as 'intending', meaning, the event that finally sets Jesus and his followers apart from the continuities of Israel and makes the beginnings of a new definition of God's people' p203
3.1.2.6. 'It is perhaps because we are so generally inept at recognising that the meaning of our acts and relations rests, moment by moment, on God's creative grace that we so readily end up in bad-tempered confrontations of a singularly unproductive sort over 'what we do' and 'what he does' in the sacraments - as if the purely spiritual and divine could be thought of as something side-by-side with the material and human. No, the sacraments are performed, in obedience to Jesus Christ, by those already caught up in God's work, those who have received and live by God's promise: their acts in opening themselves to the converting sign of Jesus himself are the modes of receiving, not independent assaults on God by alienated, distant creatures. p206
3.1.2.7. 'Our signs are created by what Christ creates - his own self as a gift of God. p206
3.1.2.8. 'The Church's sacramental action is the Father's art, not our unaided reflection on human existence, nor even our attempt to render present an absent divine act or a distant promise; they are th edrawing of believers into the life of the kingdom of God. All our discussions of regeneration and sacrifice, eucharistic presence, indelible character or whatever suffer to the extent that they fail to take proper account of this utter dependence of our sign-making on that of God in Christ' p.206
3.1.2.9. 'Our primary concern should be for sacramental actions rather than an attempt to focus on 'sacralized' objects' p. 206
3.1.2.10. 'We do not encounter God in the displacement of the world we live in, the suspension of our bodily and historical nature. There is indeed a sense in which we meet God in emptiness and silence, in the void of Good Friday and Holy Saturday, in the darkening of sense and spirit in prayer, but we should not allow the weighty and important language of 'God at work in our nothingness' to deceive us into thinking that Good Friday is not history or that the soul in the night of contemplation ceases to be bound up in its material creaturehood. God acts in emptiness by brining resurrection and transforming union, not by lifting us to 'another wordl' p. 207
3.2. Shaping the Church, The Promise of Implicit Theology, Martyn Percy
3.3. Books to take out
3.3.1. Title Theology after Wittgenstein Authors Fergus Kerr Medium Text Class A.88 WIT/KER Copies Available (1) Usage 3
3.3.2. sense of the aesthetic: Klassen ed. (2006), LaMothe (2008)
3.4. The Study of Liturgy
3.4.1. A Theology of Worship
3.4.1.1. The Phenomena of Worship
3.4.1.1.1. approaches
3.4.1.1.2. value and significance
4. 1549 Book of Common Prayer
4.1. Modernity
4.1.1. Dom Gregory Dix
4.1.2. Cranmer
4.1.2.1. call
4.1.2.1.1. simplification
4.1.3. Luther
4.1.3.1. 1517
4.1.3.1.1. liturgically
4.2. Text
5. Eucharist
5.1. Eucharistic Prayer
5.1.1. terms / parts
5.1.1.1. sursusm corda
5.1.1.1.1. opening dialogue
5.1.1.2. preface
5.1.1.2.1. as in 'proclamation'
5.1.1.2.2. thanksgiving for Gods work in creation and redeption
5.1.1.3. Sanctus
5.1.1.3.1. pre-Sanctus
5.1.1.3.2. post-Sanctus
5.1.1.4. Benedictus
5.1.1.5. Epiclesis
5.1.1.5.1. an invocation
5.1.1.5.2. question
5.1.1.6. Institutional Narrative / Dominical words
5.1.1.6.1. institution narratives
5.1.1.7. Memorial acclamation
5.1.1.7.1. "Christ has died..."
5.1.1.8. Anamnesis
5.1.1.8.1. 'remembering'
5.1.1.8.2. ablation
5.1.1.9. Intercessions
5.1.1.10. Doxology
5.1.1.11. Amen
5.1.2. not always in the same order, not in every prayer
5.1.3. Apostolic Tradition
5.1.3.1. traditionally attributed to Hippolytus
5.1.3.1.1. And when he has been made bishop, all shall offer the kiss of peace, greeting him because he has been made worthy
5.1.3.2. unifying model / key basis for nearly all prayers across all divisions
5.1.3.3. but we don't know if it was every really used
5.1.3.4. Anaphora
5.1.4. what / who is being offered?
5.1.4.1. ourselves, bread and wine?
5.1.5. Families of Eucharistic Prayer
5.1.5.1. Alexandrian
5.1.5.1.1. 'western'
5.1.5.2. Antiochene (West Syrian)
5.1.5.2.1. 'eastern'
5.1.6. Order of the Administration of the Lord's Supper, or Holy Communion (1662)
5.1.7. Liturgical revision and Common Worship Tue 12th March
5.1.7.1. Report of the Royal Commission on Ecclesiastical Discipline 1906
5.1.7.2. Whats going on now?
5.1.7.2.1. Now a sense in which the horse has bolted a long time ago. People are doing what they want - which clearly falls outside what is permitted by Canon.
5.1.7.2.2. Response: a lot more Canon law. Resurgence in interest in Canon law to try to keep people legal
5.1.7.3. Why revision?
5.1.7.3.1. Much of what has happened is an attempt to make what people do legal
5.1.7.4. 1927/28 Prayer Book
5.1.7.4.1. 'The Consecration'
5.1.7.4.2. Prayer of humble access moved before the concentration
5.1.7.4.3. Eastern-shape prayer
5.1.7.5. Common Worship Orders 1 & 2
5.1.7.5.1. Order 1
5.1.7.5.2. Order 2
5.1.7.6. ARCIC Anglican-Roman Catholic International Commission
5.1.7.6.1. Many of the principles of the liturgical movement are shared ecumenically
5.1.8. What was working
5.1.8.1. Rite A was working. Good ASB experience
5.2. Origins
5.2.1. Justin Martyr
5.2.1.1. use of President
5.2.1.1.1. First Apology
5.2.2. Clement of Rome
5.2.3. Ignatius of Antioch
5.2.4. Tertullian
5.2.5. Cyprian
5.3. Conflict
5.3.1. The nature and importance of the Eucharist impacts how we relate to God. How we feel God's presence and grace. How we feel loved, how we have faith in our eternal salvations.
5.3.2. There is a distinctive tone of defensiveness and beligerance when the two viewpoints clash
5.3.2.1. Because the other groups views on the nature and importance of the Eucharist, and implicitly the validity of the other groups' view, and therefore the validity of the other groups faith
5.3.2.2. What we are really saying is 'Your relationship with God bullshit'. 'You don't know God'. 'Your faith is wrong'. You
5.3.3. Anybody who doubts the power and importance of the liturgy need only listen to an argument over the topic.
5.3.4. To what extent is the issue down to 'what' is done? To what extent is the issue down to 'the way' it is done?
6. Didache Διδαχή
6.1. The Teaching of the Twelve Apostles
6.1.1. parts of which constitute the oldest extant written catechism
6.2. sections
6.2.1. ethics
6.2.2. rituals
6.2.3. church organisation