A word to the Church regarding the theology of worship during the COVID-19 pandemic from the Presiding Bishop of The Episcopal Church:<\/p>\n
March 31, 2020
\nJohn Donne, Priest, 1631<\/p>\n
Dear Friends in Christ Jesus,<\/p>\n
We find ourselves in the strange position of fasting from physical gathering for worship of almighty God, not out of sloth or disobedience, but in obedience to the Lord Jesus Christ, for whom the primacy of love for God and neighbor is the way of life. In the context of the coronavirus pandemic, refraining from physically gathering together to hear God\u2019s holy word and receiving the sacrament of holy communion is itself an act of love for God and our neighbor.<\/p>\n
As one of our spiritual ancestors once cried, \u201cHow shall we sing the Lord\u2019s song in a strange land?\u201d (Psalm 137).\u00a0 How shall we sing the Lord\u2019s song in this alien and strange land of COVID-19? How shall we conduct the public worship of Almighty God? How shall we provide pastoral ministrations to people who are sick, dying, and any in need? How shall we baptize? Ordain? How? I thank God for the bishops, priests, deacons, and the whole people of God who have been faithfully seeking ways to sing the Lord\u2019s song in ways that truly worship God and simultaneously help to heal and protect human life.<\/p>\n
It is my conviction that the Anglican way of following Jesus has deep within it a way and habit of worship and liturgy that is of significant help to us in this moment. It may well be that the breadth and depth of the Anglican way of common prayer can come to our aid now, when for the sake of others, we abstain from physical, public gathering to hear God\u2019s Word and to receive the Sacrament.<\/p>\n
With this in mind I convened a group to help me compose a theological reflection on how this Anglican way gives guidance in this moment.\u00a0 I hope this will be a framework, a theological context, or a signpost pointing in the direction of some of the wisdom of the Anglican way of common prayer. This is not in any sense a set of guidelines, directives, or mandates. I commend this work to you.<\/p>\n
O God, our help in ages past, God love you. God bless you. +Michael<\/p>\n The Most Reverend Michael B. Curry <\/p>\n An Offering of Reflection by Presiding Bishop Michael Curry<\/p>\n On Our Theology of Worship: Questions in the Time of COVID-19<\/em><\/p>\n Across The Episcopal Church the current Pandemic has given rise to many questions about challenges to our liturgical life. Bishops are being asked, \u201cMay we do this or that? Will you permit this or that way of celebrating the Eucharist or delivering Holy Communion to the members of our congregations?\u201d Some years ago in an essay titled \u201cIs There a Christian Sexual Ethic?\u201d Rowan Williams observed that in the then current debates about marriage rites for same sex couples, this \u201cpermissible\/not permissible\u201d way of conducting the conversation was a dead end. The real (and much more productive) question for a sacramental people, he said, was not simply whether a given practice was \u201cright or wrong,\u201d but rather \u201cHow much are we prepared for this or that liturgical action to\u00a0mean<\/em>?\u201d How much are we prepared for it to signify? Sacraments effect by signifying.<\/p>\n Sacraments are actions that give new meaning to things. The current questions about the way we worship in a time of radical physical distancing invites the question of what we are prepared for a given sacramental encounter to mean. Sacraments are communal actions that depend on \u201cstuff\u201d: bread and wine, water and oil. They depend on gathering and giving thanks, on proclaiming and receiving the stories of salvation, on bathing in water, on eating and drinking together. These are physical and social realities that are not duplicatable in the virtual world. Gazing at a celebration of the Eucharist is one thing; participating in a physical gathering and sharing the Bread and Wine of the Eucharist is another. And, God, of course, can be present in both experiences.<\/p>\n And that is surely the most important thing to remember. From the time of Thomas Cranmer, mainstream Anglicanism has insisted that the Holy Eucharist is to be celebrated in community, with no fewer than two people. In contrast to some medieval practices, the Prayer Book tradition was deeply concerned with reestablishing the essential connection between the celebration of the Eucharist and the reception of Holy Communion. Over time, of course, many factors contributed to a general decline in the celebration of the Eucharist well into the late 19th and early 20th centuries, and Morning Prayer became the common service of worship on the Lord\u2019s Day. And while it is good and right that the situation has changed dramatically, that the Holy Eucharist has again become the principal act of worship on Sunday across our church, few would suggest that the experience of Morning Prayer somehow limited God\u2019s presence and love to generations of Anglican Christians. There are members of our church today who do not enjoy a regular sustained celebration of the Eucharist for a variety of reasons other than this Pandemic \u2014 they are no less members of Christ\u2019s Body because of it.<\/p>\n Practices such as \u201cdrive by communion\u201d present public health concerns and further distort the essential link between a communal celebration and the culmination of that celebration in the reception of the Eucharistic Bread and Wine. This is not to say that the presence of the Dying and Rising Christ cannot be received by any of these means. It is to say that from a human perspective, the full meaning of the Eucharist is not obviously signified by them. Our theology is generous in its assurance of Christ\u2019s presence in all our times of need. In a rubric in the service for Ministration to the Sick (p. 457), The Book of Common Prayer clearly expresses the conviction that even if a person is prevented from physically receiving the Sacrament for reasons of extreme illness or disability, the desire for Christ\u2019s presence alone is enough for all the benefits of the Sacrament to be received.<\/p>\n Richard Hooker described the corporate prayer of Christians as having a spiritual significance far greater than the sum of the individual prayers of the individual members of the body. Through corporate prayer, he said, Christians participate in communion with Christ himself, \u201cjoined \u2026 to that visible, mystical body which is his Church.\u201d Hooker did not have in mind just the Eucharist, which might have taken place only quarterly or, at best, monthly in his day. He had very much in mind the assembly of faithful Christians gathered for the Daily Office.<\/p>\n While not exclusively the case, online worship may be better suited to ways of praying represented by the forms of the Daily Office than by the physical and material dimensions required by the Eucharist. And under our present circumstances, in making greater use of the Office there may be an opportunity to recover aspects of our tradition that point to the sacramentality of the scriptures, the efficacy of prayer itself, the holiness of the household as the \u201cdomestic church,\u201d and the reassurance that the baptized are already and forever marked as Christ\u2019s own. We are living limbs and members of the Body of Christ, wherever and however we gather. The questions being posed to Bishops around these matters are invitations to a deeper engagement with what we mean by the word \u201csacrament\u201d and how much we are prepared for the Church itself \u2014 with or without our accustomed celebrations of the Eucharist \u2014 to signify about the presence of God with us.<\/p>\n [March 31, 2020]<\/p>\n","protected":false},"excerpt":{"rendered":" A word to the Church regarding the theology of worship during the COVID-19 pandemic from the Presiding Bishop of The Episcopal Church: March 31, 2020 John Donne, Priest, 1631 Dear Friends in Christ Jesus, We find ourselves in the strange position of fasting from physical gathering for worship of almighty God, not out of sloth […]<\/p>\n","protected":false},"author":9520,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"ngg_post_thumbnail":0,"footnotes":""},"categories":[513561,513422,514267],"tags":[],"_links":{"self":[{"href":"https:\/\/web.colby.edu\/coronaguidance\/wp-json\/wp\/v2\/posts\/2387"}],"collection":[{"href":"https:\/\/web.colby.edu\/coronaguidance\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/web.colby.edu\/coronaguidance\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/web.colby.edu\/coronaguidance\/wp-json\/wp\/v2\/users\/9520"}],"replies":[{"embeddable":true,"href":"https:\/\/web.colby.edu\/coronaguidance\/wp-json\/wp\/v2\/comments?post=2387"}],"version-history":[{"count":1,"href":"https:\/\/web.colby.edu\/coronaguidance\/wp-json\/wp\/v2\/posts\/2387\/revisions"}],"predecessor-version":[{"id":2388,"href":"https:\/\/web.colby.edu\/coronaguidance\/wp-json\/wp\/v2\/posts\/2387\/revisions\/2388"}],"wp:attachment":[{"href":"https:\/\/web.colby.edu\/coronaguidance\/wp-json\/wp\/v2\/media?parent=2387"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/web.colby.edu\/coronaguidance\/wp-json\/wp\/v2\/categories?post=2387"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/web.colby.edu\/coronaguidance\/wp-json\/wp\/v2\/tags?post=2387"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nOur hope for years to come,
\nBe thou our guide while life shall last,
\nAnd our eternal home.<\/em><\/p>\n
\nKeep the faith,<\/p>\n
\nPresiding Bishop and Primate
\nThe Episcopal Church<\/p>\n