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Leading Worship What Are We Authorised to Do.docx

Leading Worship What Are We Authorised to Do.docx

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Published by Peter Carrell
Paper on liturgical life in ACANZP Anglican church
Paper on liturgical life in ACANZP Anglican church

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Published by: Peter Carrell on Jun 24, 2014
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09/08/2014

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1
Leading Worship: what may I do and not do as a licensed pastor in ACANZP?
Peter Carrell, POT June 2014
In public prayer and administration of the sacraments I will use only the forms of service which are authorised or allowed by lawful authority.
” (Title
 
A Canon 2 Of Pastors, “Declaration”, p.
A20).
Introduction
The general aim of Anglican liturgy from the time of the publication of the Book of
Common
 Prayer has been to enable Anglicans to pray together with common forms of services which express the shared Christian belief of the Anglican church. In our role as liturgists (people preparing services for public worship) we should keep this general aim in mind and take care to provide liturgies which express our common faith as Anglican Christians through services which reflect our agreed forms of services as an Anglican church. Further, as
licensed 
 liturgists our integrity as honest pastors of the church requires us to honour the declarations we have signed, including the declaration signed above. Welcome and interesting though local suggestions may be, from parish worship committees, from colleagues who appear to know what they are doing (but in fact do not) and so forth, we have a
commitment to foster common prayer in our church by using ‘only the forms of 
 services which are
authorised or allowed by lawful authority.’
 In what follows the intention is to clarify, if not inform those of us currently lacking information what this promise on our part means.
For reference, for follow up, consult your ‘Blue Books’ (our church’s canons, or
www.anglican.org.nz/Resources/Canons) and www.anglican.org.nz/Resources
Lawful Authority
We can dispose of this fairly quickly. Given that moves have been made at our most recent General Synod (led by Bishop Victoria) to clarify what authority bishops have to permit uses of experimental services (see http://www.anglicantaonga.org.nz/Features/Extra/Three-liturgical-bills-passed ), lawful authority now pertains or almost certainly shortly will pertain to (a) use of the 1928 Prayer Book; (b) services we request approval for which are based on existing frameworks for liturgical development, already approved
 –
 see below. (In the meantime, acknowledgement is made that this link http://www.anglican.org.nz/content/download/3974/21440/file/Memo%20for%20liturgical%20resources%20rules%202012.docx provides an up to date summary of prevailing rules and guidance, also attached here).
Thus the vital area we need to address is ‘authorised services’.
 
 
2
Authorised Services
There are three
kinds
 of authorised services in our church A.
 
Prayer book services, according to the Book of Common Prayer (BCP) or as found in
 A New  Zealand Prayer Book
– 
 He Karakia Mihinare o Aotearoa (NZPB).
 a.
 
Within this category of authorised services we can note a set of Alternative Great Thanksgivings authorised by our church for use (http://www.anglican.org.nz/content/download/400/3443/file/alt%20great%20thanksgivings.pdf  ) B.
 
Template
 –
 A Framework for Worship (resolution and articulation of framework here: http://www.anglican.org.nz/content/download/713/4741/file/Worship%20Template.docx ) C.
 
Two alternative frameworks for worship: a.
 
 
How to proceed?
I want to suggest that we set aside the Template for now. Although it is helpful around setting out structure for worship services, it has recently been constrained by General Synod so that effectively it means that you may be as flexible as NZPB permits and you must be as responsible as NZPB expects. I also suggest we do not worry here about the Book of Common Prayer. There is a technical issue about some bits which are no longer authorised for use. The question of maintaining BCP services in parishes used to celebrating them is an interesting one but will not detain us here. Thus
authorised services
’ 
 
effectively means the following: 1.
 
Services as printed in NZPB 2.
 
A Eucharistic service based on the flexible model found in NZPB pp. 511-514 3.
 
Eucharistic services based on An Alternative Form for Ordering the Eucharist (attached below) 4.
 
Word (non-eucharistic) services based on A Form for Ordering A Service of the Word (attached below) Now, there are some twists and turns to note here. For each of 1-4 above a comment or two is offered: 1.
 
Services as printed in NZPB: often there is flexibility in these services. ‘may’ in the rubrics
means we do not have to do something. That flexibility permits us to give more time to (say) singing or a dramatic illustration or giving a testimony.
 
3 2.
 
NZPB pp 511-514: the oldest printings of this service have the original rubric at the beginning which said this was only to be used occasionally. That rubric has been changed so there is no
restriction on use. What has not changed is that this model requires ‘careful preparation’, it
is not permission to do whatever we feel like doing. Further, the Eucharistic prayer here allows i
n some places for ‘The Following or any other suitable words are used’
(
 flexible
)but
at the point of the Institutional Narrative and the Epiclesis the instruction is ‘Then follows’,
(i.e.
 fixed,
 the words provided
must be used 
). [
ADDED NOTE
: after discussion when this paper was presented at POT, June 2014 I realise that this service-come-model offers such flexibility that a priest deriving a regular parish rite from it really ought to consult her or his bishop about the resulting rite as room for deviation far from the general shape and content of ACANZP authorised services is possible when starting from these pages.] 3.
 
Alternative Eucharistic Form: this is a flexible form, to a degree, but there is not as much flexibility here as one might think at first sight! In terms of order, the service follows NZPB services. In terms of overall structure, Gather / Story / God, the Template is represented here. Flexibility lies in what the content of the service might be, PROVIDING (a) the doctrine and authority of ACANZP is observed; (b) the eucharistic prayer is a eucharistic prayer authorised by our General Synod or the equivalent of any member church of the Anglican Communion.* A
 plus
 here is that we can use great Eucharistic prayers of (say) the C of E or ECUSA. A
warning
here is that this is not any kind of licence to use (say) Eucharistic prayers of Presbyterian, Methodist or Roman Catholic churches (they are not authorised for use), nor is it permission to deliver some kind of neo-pagan nonsense (that would be inconsistent with our doctrine). 4.
 
Alternative Word Form: Ditto for relevant comments from (3) above. The
 plus
 here is that providing we prepare and lead services which have liturgical greetings
to begin with, penitential prayer, songs, reading(s), sermon, prayers and the Lord’s Prayer,
then we have considerable flexibility. See the Introductory Notes. What we find here covers pretty much every non-eucharistic service offered by Anglicans these days. Special Note: there is a question in respect of (3) and (4), but of (3) in particular, whether a diocesan bishop is satisfied with a
regular 
 service we offer according to this Form and thus she/h should be consulted if a Eucharistic service was being developed which worked solely off this form. (A one off service should be fine).
Should
 in the previous sentence is not a legal
should
 but a matter of courtesy and respect for the role of bishop as overseer of our common life. Special Note: Baptism services. There is significant inflexibility in this service! Here, as in Eucharistic prayers, we are giving special expression to our doctrine. We are not at liberty to chop and change this service (even though tempted, e.g. by reasons of time). Despite some

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