For those who currently experience Eucharistic liturgies in the Anglican and Reformed traditions, it is difficult to realize that from the fourth century until Vatican II in the 1960s, the Roman Rite (or Canon) was the only Eucharistic prayer authorized for use around the Roman Catholic world. While the Canon underwent various revisions over those more than 1600 years, there was still only one prayer that was to be used everywhere.501 As a result of the liturgical revisions of Vatican II, there are four regular Eucharistic prayers: two intended for Masses of
Reconciliation and four additional prayers for various needs and occasions.
These prayers are based on several ancient western and eastern Eucharistic texts that came to light earlier in the twentieth century as part of the work of the liturgical movement. What was the primary thrust behind the revisions? ‘The overriding consideration was … not an archeological reconstruction of the past. In the thinking of those who framed the Constitution [on the Sacred Liturgy], a return to the classical Roman tradition could bring out more clearly the meaning and purpose of the Eucharistic celebration and at the same time enhance devout and active participation of the faithful.’502 This is particularly the case in Eucharistic
500 Gitari, ed., Anglican Liturgical Inculturation: The Kanamai Statement 'African Culture and
Anglican Liturgy', 38.
501 Anscar J. Chupungco, Worship: Progress and Tradition (Beltsville, MD: The Pastoral Press,
1995), 89.
188 Prayer Three, which is a modern presentation of the Roman Canon but including aspects of the ancient Mozarabic and Gallican traditions which helped form the original prayer. It is interesting to note that this is the Eucharistic Prayer most often used in the contemporary church.503 While these prayers contain a broader and more flexible approach to some of the classic Roman Eucharistic themes such as sacrifice, the paschal mystery being about both Jesus’ crucifixion and resurrection, and the inclusion of a ‘first epiclesis’ (prior to the words of institution), they still are framed by the theology of the Roman Canon itself. However, they do contain more
narrative about Jesus’ earthly ministry and thereby more effectively enable the identification of our humanity with his. The new prayers ‘contain affirmations about his person and, increasingly with the most recent prayers, about his life and
ministry.’504 This is particularly the case in the prayers for children and various
needs. ‘Here Jesus’ life is evoked in more concrete and human terms. One senses something of his actual ministry and of the relation between it and his final act of self-giving that led to the cross.’505
As much as the greater variety allows for the representation of more themes from the story of God’s salvation as well as our own experience of humanity, Chupungco raises an interesting challenge to the centralized nature of the liturgical life of the Roman Catholic Church. When looking at the ten Eucharistic prayers available in Paul VI’s Roman Missal, Chupungco asks, ‘Do these ten Eucharistic prayers correspond to any people’s established patterns of praising and thanking God for God’s gifts, particularly for food and drink? Are these prayers evocative of the
503 Enrico Mazza, The Eucharistic Prayers of the Roman Rite, trans. M. J. O'Connell (New York:
Pueblo Pub, 1986), 123-124.
504 Donovan, 'Lex Orandi: The Christology of the Eucharistic Prayers of the Roman Rite', 78. 505 Donovan, 'Lex Orandi: The Christology of the Eucharistic Prayers of the Roman Rite', 79.
189 institutions, traditions, and life experience of any given community?’506 Chupungco
is questioning whether any centralized liturgical form, unless it is flexible enough to allow for considerable local adaptation and input can actually serve as a fully
inculturated liturgy. His question illustrates the value of every local church having ‘a particular Eucharistic prayer that expresses the richness and variety of culture and traditions.’507
Church of England
The Church of England had attempted liturgical revision in the form of a proposed Prayer Book in 1927 -1928, which was designed to replace the 1662 Prayer Book currently in use. It was not successful—largely on traditional theological grounds between different theological parties in the Church of England.508 However, by the mid-1960s liturgists in the Church of England were calling for a fresh start to liturgical revision rather than simply carrying out minor revisions to the forms in the 1662 Prayer Book and the proposed Prayer Book of 1928. There were two
movements throughout the twentieth century which helped to promote this desire for liturgical revision – the Liturgical Movement and the Parish Communion Movement, which brought many parishes into a pattern of weekly Holy Communion. It was recognized that the current 1662 Eucharistic liturgy was not conducive to this new situation. ‘The Prayer Book liturgy … was a poor vehicle for a participatory,
corporate, all-age understanding of the Eucharist.’509 During the 1970s experimental
liturgies (Series Two and Three) were authorized for trial use. From this work, and
506 Chupungco, Worship: Progress and Tradition, 95-96. 507 Chupungco, Worship: Progress and Tradition, 97.
508 R.C.D. Jasper and Paul F. Bradshaw, A Companion to the Alternative Services Book (London:
SPCK, 1986), 171.
509 David J. Kennedy, 'A Kind of Liturgical Arcic? The Ecumenical Potential of the Four Eucharistic
Prayers of Rite a in the Alternative Services Book 1980', Scottish Journal of Theology 44, no. 1 (1991), 58.
190 particularly the Series Three Rite (a revised version appears in the final book), The Alternative Services Book 1980 (ASB) was produced and authorized for use.510
Following the example of the Vatican II revisions, there was a multiplicity of Eucharistic prayers in the ASB (four plus the Prayer Book text in Rite A, and two more prayers in Rite B), and in keeping with other contemporary rites of the same era, there was a definite desire to express the full diversity of the ancient anaphoras with a strong dependence on the Prayer of Hippolytus as well as the Prayer of
Consecration in the 1549 Book of Common Prayer.511 This return to the approach of the 1549 Prayer Book is in keeping with Vatican II’s return to the approach of the ancient Roman Rite. In both cases, there was a desire to reclaim the Eucharistic liturgical roots of their respective Churches.
The Preface of the ASB states the intended purpose behind its production. ‘Rapid social and intellectual changes, however, together with a world-wide
reawakening of interest in liturgy, have made it desirable that new understandings of worship should find expression in new forms and styles’512 The real challenge that
faced liturgical revision of the Eucharistic Prayer in the Church of England was how to treat the anamnesis and the epiclesis.513 Here, the earlier liturgical revisions in Anglicanism— particularly the liturgy of the Church of South India (1950) were helpful. These contemporary examples provided ‘a certain studied ambiguity in the theology expressed in the Eucharistic Prayer, a form of words capable of differing
510 Jasper and Bradshaw, A Companion to the Alternative Services Book, 175. 511 Jasper and Bradshaw, A Companion to the Alternative Services Book, 229 - 231. 512 The Alternative Services Book 1980, (Colchester, UK: Clowes, 1980), 9.
513 Kennedy, 'A Kind of Liturgical Arcic? The Ecumenical Potential of the Four Eucharistic Prayers
191 theological slants.’514 Employing this contemporary wording helped to overcome
old divides around theological concerns, and avoid the hard-line objections of various theological positions,515 which had resulted in the rejection of the proposed 1928 Book.
It appears that the Eucharistic Prayers of the ASB were more of a response to the Church culture than to the local societal culture. While there is clearly a desire to provide a greater variety of themes pertinent to the context (season of the year, focus of the liturgy – e.g. ministry to the sick, inclusion of children)—the primary attention was being paid to theological concerns— attempting to reflect the greater variety of ancient anaphoras, and to use language that was acceptable to a wide range of theological sympathies. The focus was very much on the plurality of theological persuasions within the Church of England and producing a faithful liturgy that would find wide acceptance across the Church.
Anglican Church of Canada
At approximately the same time as the new Roman Rite (with its multiple Eucharistic prayers) was being shared within and beyond the Roman Catholic Church, the Anglican Church of Canada was also involved in liturgical revision. In 1971 the General Synod of the Anglican Church of Canada directed its National Executive Council ‘to initiate a process of revision of Church Services without delay, which will produce alternatives to services now offered by the 1959 Canadian Book of Common Prayer; and which will provide guidelines for their use throughout
514 Kennedy, 'A Kind of Liturgical Arcic? The Ecumenical Potential of the Four Eucharistic Prayers
of Rite a in the Alternative Services Book 1980', 59.
515 Kennedy, 'A Kind of Liturgical Arcic? The Ecumenical Potential of the Four Eucharistic Prayers
of Rite a in the Alternative Services Book 1980'. Kennedy presents specific examples for the wording of the anamnesis (p. 63 – 64) and the epiclesis (p. 68 – 70) in the ASB Eucharistic prayers.
192 the Anglican Church of Canada.’516 The next decade saw the distribution and
experimental use of the Canadian Anglican Liturgical Series, ‘The Holy Eucharist’ (CALS 4) in 1974 and ‘The Holy Eucharist: Third Canadian Order’ in 1981. Learning from reflection on and evaluation of these rites, the Canadian church eventually produced and authorized a new Eucharistic rite in its Book of Alternative Services (BAS) published in 1985.
What was the driving force behind the development of these contemporary Anglican Eucharistic rites? William Crockett chaired the Eucharistic Task Force (part of the Doctrine and Worship Committee of the General Synod) that prepared the texts. When reflecting on the mind of the Task Force, he comments, ‘What was important was to recover a sense of the fullness of the catholic tradition in terms of Eucharistic praying; and of the biblical tradition, and to try to have sufficient scope in the Eucharistic prayers so that could be reflected.’517 Crockett continued to
explain the driving force behind this work:
Of course, Rome had already brought out the four Eucharistic prayers so there was already precedent for a number of Eucharistic prayers. I think if Rome had not done that, we might not have thought in terms of a range. … So I think that Rome really opened up the whole possibility of multiple Eucharistic prayers and, of course, that caught on with Lutherans and ecumenically. … So we were on that wave, and I also think we were on the wave of the whole liturgical movement which was already shaping Anglicans; and the liturgical reforms of the Second Vatican Council. All of that process of liturgical change was sort of the ethos… .518
Crockett continued to refer to the importance of Vatican II’s emphasis by referring to the emerging emphasis on the Church being the whole people of God and, therefore,
516 The Book of Alternative Services of the Anglican Church of Canada, (Toronto: Anglican Book
Centre, 1985), 7.
517 Interview with William Crockett. See Appendix for transcript. 518 Interview with William Crockett.
193 the sense of the liturgy being the work of the whole church—not just the presider. In addition, the fact that liturgical scholars from many denominations were working together on revision, resulted in a strong ecumenical thrust to the work.
As discussed above in Chapter Three, while there is evidence in the Eucharistic prayers of a growing openness to the issues emerging in late twentieth century Western culture as experienced in Canada, it is probably a more accurate statement to attribute the Eucharistic prayer texts of the BAS as a response to the Church culture more than the local societal culture, as was the case with the ASB in the Church of England. Any evidence of the inclusion of the society’s local culture might be deemed as being ‘unintentional’—occurring simply because members of that culture were creating the texts. Instead, the priority was to take advantage of the richness of both the biblical and theological tradition of the Church and to express that in contemporary language so that it might enrich the worshippers in the local churches. At the same time, it is clear that the Anglican Church of Canada’s Book of Alternative Services Eucharistic liturgy pays increased attention to the society in which the Church is situated. Boyd Morgan describes this connection as discussed in Crockett’s work on the Eucharis:. ‘William Crockett established the connection between those who celebrate this communal meal and justice for all God’s creation. Eucharist, [Crockett] maintained, in itself has social implications.’519 ‘When the
meal is celebrated in thanksgiving for the gifts of creation, the community that celebrates it cannot fail to seek justice for all God’s creation.’520
519 Morgan, 'An Historical and Ecclesiological Study of the Book of Alternative Services (1985) of
the Anglican Church of Canada', 248.
194
Emerging ‘Inculturation’ – recent liturgical forms Church of the Province of New Zealand
While the initial impetus for liturgical revision in the Anglican Church in New Zealand began at the same time, and in a similar way, to its counterparts in England and Canada, the resultant delay in producing authorized texts gave the New Zealand Church the opportunity to work more aggressively with the notion of inculturation. The initial commissioning for Prayer Book revision took place in 1964 but it was not until 1989 that the Church produced A New Zealand Prayer Book, He Karakia Mihinare o Aotearoa. The introduction to the Prayer Book explains the great changes that took place in New Zealand society during that time:
In the last twenty-five years the fabric of New Zealand society has changed. We live in a different, and to many, a strange world. There has been an increasing awareness of the delicate ecological balance within our country, interdependent with others. New Zealand has adopted an anti-nuclear stance. The basis of our economy has
radically changed. The re-emergence of a sense of identity within the Maori people has seen the Maori language approved as an official language of the nation.521
The introduction goes on to identify other key issues such as the ordination of women, the importance of gender-inclusive language and an emphasis on the ministry of all the baptized.522 While some of these concerns might be identified as church culture, clearly there are several that pertain to the culture of New Zealand as a whole—evidence of an attempt to engage the local culture in the liturgical texts.
Most traditional Prayer Books of the Anglican Churches simply begin with pages that explain how they came to be compiled, by what authority they have been produced for use, and perhaps some suggestions about appropriate ways to use the
521 A New Zealand Prayer Book, He Karakia Mihinare O Aotearoa, (Auckland: William Collins
Publishers Ltd., 1989), x.
195 texts themselves. A New Zealand Prayer Book begins with a welcoming page which does not assume that the book’s user is necessarily a regular worshipper, or even a member of that church. The text begins, ‘Welcome to you as you come to worship. Worship is the highest activity of the human spirit. In this book you will find the means to express all the hopes and vision, common purpose and emerging love of which we are capable.’523 The text continues by describing something of the
purpose, intent and hope of Christian worship. This is a good example of reaching out to include all members of the local culture and not simply those already
identified with the Anglican Church.
Like the Canadian BAS, there are introductory instructional pages that precede the Eucharist liturgy. While the BAS has some good pedagogical material on the various parts of the liturgy, the New Zealand book gives a powerful
contextualization of the celebration of the Eucharist. It begins, ‘Christ comes to us bringing good news of God’s grace and generosity. Christ has inaugurated for us a sacral meal, and summoned us to have communion with him.’524 The explanatory
note continues by explaining the purpose behind presenting a variety of texts. ‘You will find several forms of the Eucharist which are deliberately quite different from each other. This is to provide richness in our worship and to cater to the variety in the church community.’525
As mentioned above, the Maori language is an official language of New Zealand. Hence, many of the texts in A New Zealand Prayer Book appear in both Maori and English. The Anglican Church of New Zealand is actually comprised of
523 A New Zealand Prayer Book, He Karakia Mihinare O Aotearoa, xv. 524 A New Zealand Prayer Book, He Karakia Mihinare O Aotearoa, 403. 525 A New Zealand Prayer Book, He Karakia Mihinare O Aotearoa, 403.
196 three partners (tikanga): Tikanga Pakeha (English-speaking), Tikanga Maori and Tikanga Pacefika (Polynesia – including Fiji, Tonga, Samoa and the Cook
Islands).526 Consequently, in addition to the two official languages, there is also a Great Thanksgiving in both Fijian and Tongan languages. As with other
contemporary liturgies, there are a number of optional Prefaces and other insertions to reflect the seasons of the liturgical year as well as pastoral themes (i.e. baptism, marriage, burial). But there are also texts that reflect the needs and hopes of the world. In a separate Eucharistic liturgy entitled Thanksgiving for Creation and Redemption an opening canticle entitled Benedicite Aotearoa praises God for the elements of creation common to the local culture: ‘All mountains and valleys, grassland and scree, glacier, avalanche, mist and snow…. You kauri and pine, rata and kowhai, mosses and ferns … Dolphins and kahawai, sealion and crab, coral, anemone, pipi and shrimp.’527
It is clear that the liturgical texts of A New Zealand Prayer Book move beyond a mere consciousness of the local ‘church culture’ and intentionally attempt to engage the wider local culture of New Zealand society in all of its diversity.
Signs of ‘inculturation’ in a postmodern culture – Church of England
While the New Zealand liturgies afford a powerful example of
inculturation—they have emerged from a somewhat unique cultural context—one in which the State officially recognized more than the one dominant culture. The Church then responded to this phenomenon in a way that demonstrated its
526 Anglican Church in Aoteroa, New Zealand and Polynesia, ([cited 31 July 2014]); available from
http://www.anglican.org.nz/.
197 willingness to place its liturgical texts in a reflexive relationship with the local
cultures.
With the emergence of postmodern cultures in Western societies in general, it is appropriate to include some examples of recent Anglican Eucharistic texts in these contexts, and to explore these texts for signs of ‘inculturation’. In these Western societies, the perspective is not of an externally imposed culture attempting to adapt the texts of its culture to the local indigenous culture, but from the perspective of new postmodern cultures emerging in the midst of the late modern culture characteristic of the West. From the discussions in Chapters Three and Four, liturgical texts that are narrative in form—providing a description of the identity of the person of Jesus; that are intentionally inclusive (races, genders, ages, etc.); that respect the autonomy of the individual; and demonstrate an awareness of, and concern for, those on the margins of society as well as for the creation, are texts that