What is Guiding The Episcopal Church—Society or the Spirit?

Considering The Episcopal Church From 1945 to the Present Day.

Two of the three readings to which I am responding here had their focus on the major issues faced by liberal Protestantism in the second half of the Twentieth Century (one detailing responses in The Episcopal Church), while the third addressed the changes to the 1979 Book of Common Prayer. While the alterations made to the Prayer Book do reflect, in a larger sense, issues with which the Church was struggling and the impact this had on its liturgy, in this note I intend to interact primarily with and examine the significance of the article by N. J. Demerath (“Cultural Victory and Organizational Defeat in the Paradoxical Decline of Liberal Protestantism”) and David Sumner’s book, The Episcopal Church’s History 1945–1985 (Chapter 6: “The Church in Society: More Tough Issues”).

Newest Pictures of NYC: October

Book Review: Postmodernism

Postmodernism, Glenn Ward

This review examines an introductory text on postmodernism, and concludes with a few questions for the church regarding liturgy.

Glenn Ward’s synopsis of postmodernism begins with an examination of the pre-history of this phenomenon, where he identifies those aspects of modernism against which postmodernism has come to define itself: progress, rationality, foundationalism and essentialism, and the sense of a unified self. Because it is notoriously difficult to define postmodernism, Ward begins with concrete examples of the postmodern aesthetic as expressed in architecture, art, and literature. In each case he notes the penchant for “impure plural coding” (p. 48), where boundaries of “either/or” are rejected and replaced by “both/and” (p. 53). Furthermore, he notes that modernist notions of “High Order” culture which exclude and denigrate “Low Order” culture are viewed as elitist by postmodern thinkers. Rather, all cultural expressions—whether High or Low—are fair game for creating a “collage” of imagery which one imbues with meaning. As such, in postmodernism, “depth is replaced by surface” (p. 68), and the very superficiality of what is presented creates an effect, which, in itself, is everything. Ward is right, in my opinion, to start with  such “concrete” examples as architecture, art, and literature; in so doing he emphasizing the fact that “postmodernism is everywhere” (p. 1), permeating society on all levels, and in settings ranging from the academy to popular culture.

A Stroll Through Midtown

High Church and Low Church are Not About Ceremony

I have heard many times that the main difference between what constitutes “High Church” versus “Low Church” simply relates to the style of worship being used, or the level of tolerance for symbolism in the liturgy. While these features may constitute the most observable contrast between the two, I’ve encountered a more substantial theological definition that, for me, goes more to the heart of explaining their essential differences.

Life at The General Theological Seminary

I’ve settled in finally, and classes started yesterday. I am very happy with the classes which I am taking, and also excited about the community of people that I have come to live among. We begin day with Morning Prayer at 8:00 a.m., followed immediately by the Eucharist every day. In fact, the rhythm of worship also includes Evening Prayer every day at 5:30 p.m. and Compline at 9:45 p.m. Thus, our primary “work” as seminarians takes place in the Chapel – it is “primary theology,” with our classroom experience being “secondary theology,” in a sense.

Pictures of The General Theological Seminary and Other Places In NYC

My Course of Study for Fall 2010

I am taking the following courses this Fall at General:

Christian Liturgy: History, Theology & Contemporary Issues

Introduction to Episcopal Church Music

Liturgy, Postmodernism, and the Emerging Church

The History of the Episcopal Church in the USA

Polity & Canon Law of the Episcopal Church

Anglicanism: Its Identity and Integrity

I’m entirely excited about working with Patrick Malloy, a cutting edge liturgist in TEC, and one of General’s most significant assets. The Anglicanism course is being taught by Archbishop Peter Canrley from Australia, who has done much work in the theology of resurrection, but is also very involved in many of the contemporary issues facing the Anglican Communion. Amazon book order: $500.18!! Worth every penny!

The Church at Prayer

My Apartment at GTS

Idea for building a glass reef when sea levels rise because of Global Warming

Museum of Modern Art Installation

Christian. He thinks he looks French in this picture.

Trump Tower – with trees!

Central Park. It’s enormous!

Downtown Manhattan

Broadway

Upscale Apartments

I’ve had something of a break through in my understanding of the Church at prayer (despite it being day three of orientation here at Seminary!), especially in terms how a common liturgy functions within a community.

It seems to me that the prayers of the Church are a participation in the prayers of Christ to the Father. The church, as the Body of Christ, exists to possess and manifest the life of Christ. We give Christ a Body on earth together — and part of what we do as his Body is continue his prayers to the Father (in the daily offices, weekly worship, etc). This is not to say that Christ is not at work elsewhere, or that Christ does not continue his own eternal prayer to the Father without the Church. It is to say that the Church is the visible embodiment of Christ in this world, and no more so than when it’s Bishops, priests, deacons, and parishioners are all gathered for prayer to the Father.

Thus, liturgical prayer is not a form of self-expression (there are other times and places where this kind of prayer is appropriate). We give ourselves to the Lord Jesus Christ together so that we can continue his prayer in the world. Common prayer requires emptying ourselves for Christ’s sake, just as he emptied himself for the sake of the Father. There is an element of surrender in saying the daily offices together, in saying the same words together, as prescribed by the prayer book. Common prayer requires us to say one thing together, similar to the way an orchestra functions. An orchestra cannot function properly if every instrumentalist shows up and plays their best, whatever that music might be, and everyone simply hopes it all somehow comes together. Rather, by submitting to doing the same piece of music, an orchestra can produce a single, powerful expression of music together.

I’m excited, because for me I believe that this theological understanding of our prayer life together is going to take me miles forward . . .

The Stages of Faith – What Stage are You in?

James Fowler is a leading theoretician on the stages of faith, and he offers a structure for studying its development. I was first introduced to Fowler’s work in Seminary, where criticism of it was made due to its American orientation, as well as its focus on the cognitive dimensions of faith (both valid criticisms, in my opinion). The structure he offers can be helpful in thinking through our faith journey, however, and I replicate it here — I have recently re-encountered his work.