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’
at the point of the Institutional Narrative and the Epiclesis the instruction is ‘Then follows’,
the words provided
must be used
: 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
here is that we can use great Eucharistic prayers of (say) the C of E or ECUSA. A
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
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
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).
in the previous sentence is not a legal
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