...while I have refrained from discussing the Orthodox contribution to all of this, it has become clear to me that the theologically robust understanding of the Spirit’s presence in the Divine Liturgy has been a constant stream that a number of theologians from Pentecostal, Anglican, and other traditions have drawn from in order to engage in a theological analysis of worship.
The changes to the performance of the liturgy I experienced at St. Aldate’s in the 1990s were part of a broader discussion about the relationship between the charismatic renewal and liturgical renewal. What intrigues me are the common themes of a liturgical movement toward intimacy and encounter coupled with a corresponding invocation of the Spirit (the epicletic climax of the worship).
The fact that liturgical movement has encounter and intimacy as its goal has offered Pentecostal and charismatic theologians an opportunity to return to sacramentalism and bring the Eucharist back into the life of these churches. At the same time, it has allowed theologians in more liturgical settings to reflect more on the charismatic structure to the liturgical event.
Read it all.
The changes to the performance of the liturgy I experienced at St. Aldate’s in the 1990s were part of a broader discussion about the relationship between the charismatic renewal and liturgical renewal. What intrigues me are the common themes of a liturgical movement toward intimacy and encounter coupled with a corresponding invocation of the Spirit (the epicletic climax of the worship).
The fact that liturgical movement has encounter and intimacy as its goal has offered Pentecostal and charismatic theologians an opportunity to return to sacramentalism and bring the Eucharist back into the life of these churches. At the same time, it has allowed theologians in more liturgical settings to reflect more on the charismatic structure to the liturgical event.
Read it all.
