Nevile, Donald C.

English

Wilfrid Laurier University

ConsensusVolume 27Issue 2 In Honour of the Women of the ELCIC Article 1311-1-2001Blessing and glory and thanksgiving: the growth ofa Canadian liturgyDonald C. NevileFollow this and additional works at: http://scholars.wlu.ca/consensusPart of the Practical Theology CommonsThis Book Reviews is brought to you for free and open access by Scholars Commons @ Laurier. It has been accepted for inclusion in Consensus by anauthorized editor of Scholars Commons @ Laurier. For more information, please contact scholarscommons@wlu.ca.Recommended CitationNevile, Donald C. (2001) "Blessing and glory and thanksgiving: the growth of a Canadian liturgy," Consensus: Vol. 27 : Iss. 2 , Article13.Available at: http://scholars.wlu.ca/consensus/vol27/iss2/13Book Reviews Blessing and Glory and Thanksgiving: the Growth of a Canadian Liturgy William R. Blott Toronto, ON: Anglican Book Centre, 1998 149 pages, $14.95 Softcover 91 Life is full of ironies. One of the first things we learn from Blatt's book on the growth of Canadian Anglican liturgy is that the first Anglican worship service in Canada was held in 1578 by the explorer Frobisher in an unknown location off Baffin Island. How ironic that Lutheran naval chaplain Rasmus Jensen should lead the first Lutheran service scarcely forty years later, in roughly the same territory. In this lush and fertile nation, what is our common fascination with the North? There are many other similarities between our two traditions some of which we know well. However, there are some things we do not share. This book, by retired Anglican priest William Blott, is the story of the Book of Common Prayer in Canada. It documents one of our unshared stories: the growth of the indigenous Anglican liturgical tradition in Canada. The focus of Anglican worship has always been on the Eucharist, whether its frequent celebration was supported or disputed. The source of Anglican liturgical life has always been the Book of Common Prayer (BCP) in its various revisions. Lutherans need to remember that for Anglicans, it is the prayer book and not any theological confessional statements which are the touchstone of Anglican teachings. Over the centuries, changes have been introduced into the BCP, but none which would violate its fundamental principles and practises. Indeed, Blott observes laconically that revisions to the BCP have moved "with all the speed of continental drift" (16). By the end of the nineteenth century, many Canadian Anglicans recognized that major revisions were needed to this venerable book, to make it indigenous to the Canadian church and more useful for worship in a new century. The process, as Blott points out, was inevitably but not vindictively political. The Canadian Anglican communion in the nineteenth century was made up of both high church and low church factions, but most of the bishops were of the high church party. This engendered much strife in the latter half of the nineteenth century. The process of providing a Canadian revision of the BCP began 92 Consensus only in 1896. This initial effort was plagued from the beginning by geography and finances. In fact, because of these barriers, no actual meetings were even held! This overture was defeated in 1905 by conservative bishops who claimed that no important revision was necessary. The process began again in 1908, prodded by the recent Lambeth Conference, which included a similar initiative. It is curious today to read about the hold which Calvinist and Zwinglian theology had on the Anglican church only 100 years ago. The Eucharist was then considered an "occasional service." This was one of the foci of the first revision, authorized in 1915. This revision, the result of a laborious and painfully democratic process, produced a minimum of change to the inherited BCP. The main issue was Eucharist versus Morning Prayer as the principal Sunday service. The resulting revision, published in 1918 and leaning toward the low-church preference, failed to bring about any eucharistic renewal. It was largely ignored by the high-church faction, which continued to use older resources or those from other Anglican provinces. Theologically, the issues were in the eucharistic prayer itself. The points of contention were the epik/esis, which the low-church people deplored, and the oblation or offering of the eucharistic elements, which the low-church faction feared would once again tum the Holy Communion into a Roman Mass. The 1918 revision proved to be unsatisfactory, and so further attempts were made. However, the same tensions between high and low factions continued. In frustration, many priests began to create their own revisions. But the idea of a general Canadian revision of the BCP was kept alive by a few enthusiasts. The proposals were always conservative: there was never any suggestion of violating the traditional ordo. The second revision, which began in 1943, is described by Blatt as a more amicable process, full of hard work by those involved, and free of party rivalry. The result was a provisional rite which was ready for testing in 1952. However, it met with criticism from all sides. This resulted in 1955 in a revision of the revision. This was presented for approval in 1959, and began to be used in 1962. However, Blatt observes that there was really only one revision of the BCP by Canadian Anglicans: it began in 1918 and was only completed in 1962. The ongoing problem facing the revisers, Blatt says, was of "two Book Reviews 93 theologies in unresolved conflict, using the same liturgical expression" (130). With this in mind, he says, the shift to seeing Eucharist at the normal Sunday liturgy demonstrates a slide towards the high-church positiOn. It is this theology which is embraced by practically all Canadian Anglicans today, however they many choose to massage the ordo of the BCP to reflect their own personal taste. Blott concludes by reflecting on the conservative and evolutionary nature of liturgical change. It is impossible, he says, to codify or nail down liturgy for all times and places, as some Anglicans tried to do in the sixteenth and seventeenth centuries. In these post-Vatican II days of liturgical renewal, it is hard to imagine that these were the raging issues of another time. But they were for Anglicans in Canada, as they were for Lutherans in North America. Some of us can remember, the same debate over oJiert01y and sacr!fice raging in the days of the Inter Lutheran Commission on Worship which preceded the 1977 Lutheran Book of Worship! There is a tantalizing reference (131) to the "Muhlenberg Memorial" in the American Protestant Episcopal Church" and its influence on Canadian Anglican liturgical revision. Lutherans who think of the Anglican liturgical tradition as an unchanging monolith will find this book interesting reading. One might look for the similarities and the differences between Lutherans and Anglicans and discover yet more ground we share in common! Don Neville Highland Lutheran Church Calgary, Alberta A Dictionary of Early Christian Beliefs: A Reference Guide to More Than 700 Topics Discussed by the Early Church Fathers David W. Bercot, Editor Peabody, MA: Hendrickson, 1998 704 pages, $44.97 Hardcover In recent years, the ante-Nicene Fathers, sometimes called the "early Christian writers," have enjoyed a renaissance of sorts in terms of 

Blessing and glory and thanksgiving: the growth of a Canadian liturgy

Scholars Commons

Consensus
Volume 27
Issue 2 In Honour of the Women of the ELCIC Article 13
11-1-2001
Blessing and glory and thanksgiving: the growth of
a Canadian liturgy
Donald C. Nevile
Follow this and additional works at: http://scholars.wlu.ca/consensus
Part of the Practical Theology Commons
This Book Reviews is brought to you for free and open access by Scholars Commons @ Laurier. It has been accepted for inclusion in Consensus by an
authorized editor of Scholars Commons @ Laurier. For more information, please contact scholarscommons@wlu.ca.
Recommended Citation
Nevile, Donald C. (2001) "Blessing and glory and thanksgiving: the growth of a Canadian liturgy," Consensus: Vol. 27 : Iss. 2 , Article
13.
Available at: http://scholars.wlu.ca/consensus/vol27/iss2/13
Book Reviews 
Blessing and Glory and Thanksgiving: the Growth of a 
Canadian Liturgy 
William R. Blott 
Toronto, ON: Anglican Book Centre, 1998 
149 pages, $14.95 Softcover 
91 
Life is full of ironies. One of the first things we learn from Blatt's 
book on the growth of Canadian Anglican liturgy is that the first 
Anglican worship service in Canada was held in 1578 by the explorer 
Frobisher in an unknown location off Baffin Island. How ironic that 
Lutheran naval chaplain Rasmus Jensen should lead the first Lutheran 
service scarcely forty years later, in roughly the same territory. In this 
lush and fertile nation, what is our common fascination with the North? 
There are many other similarities between our two traditions some of 
which we know well. 
However, there are some things we do not share. This book, by 
retired Anglican priest William Blott, is the story of the Book of 
Common Prayer in Canada. It documents one of our unshared stories: 
the growth of the indigenous Anglican liturgical tradition in Canada. 
The focus of Anglican worship has always been on the Eucharist, 
whether its frequent celebration was supported or disputed. The source 
of Anglican liturgical life has always been the Book of Common Prayer 
(BCP) in its various revisions. Lutherans need to remember that for 
Anglicans, it is the prayer book and not any theological confessional 
statements which are the touchstone of Anglican teachings. Over the 
centuries, changes have been introduced into the BCP, but none which 
would violate its fundamental principles and practises. Indeed, Blott 
observes laconically that revisions to the BCP have moved "with all the 
speed of continental drift" (16). 
By the end of the nineteenth century, many Canadian Anglicans 
recognized that major revisions were needed to this venerable book, to 
make it indigenous to the Canadian church and more useful for worship 
in a new century. The process, as Blott points out, was inevitably but 
not vindictively political. The Canadian Anglican communion in the 
nineteenth century was made up of both high church and low church 
factions, but most of the bishops were of the high church party. This 
engendered much strife in the latter half of the nineteenth century. 
The process of providing a Canadian revision of the BCP began 
92 Consensus 
only in 1896. This initial effort was plagued from the beginning by 
geography and finances. In fact, because of these barriers, no actual 
meetings were even held! This overture was defeated in 1905 by 
conservative bishops who claimed that no important revision was 
necessary. The process began again in 1908, prodded by the recent 
Lambeth Conference, which included a similar initiative. 
It is curious today to read about the hold which Calvinist and 
Zwinglian theology had on the Anglican church only 100 years ago. 
The Eucharist was then considered an "occasional service." This was 
one of the foci of the first revision, authorized in 1915. This revision, 
the result of a laborious and painfully democratic process, produced a 
minimum of change to the inherited BCP. The main issue was 
Eucharist versus Morning Prayer as the principal Sunday service. 
The resulting revision, published in 1918 and leaning toward the 
low-church preference, failed to bring about any eucharistic renewal. It 
was largely ignored by the high-church faction, which continued to use 
older resources or those from other Anglican provinces. Theologically, 
the issues were in the eucharistic prayer itself. The points of contention 
were the epik/esis, which the low-church people deplored, and the 
oblation or offering of the eucharistic elements, which the low-church 
faction feared would once again tum the Holy Communion into a 
Roman Mass. 
The 1918 revision proved to be unsatisfactory, and so further 
attempts were made. However, the same tensions between high and 
low factions continued. In frustration, many priests began to create 
their own revisions. But the idea of a general Canadian revision of the 
BCP was kept alive by a few enthusiasts. The proposals were always 
conservative: there was never any suggestion of violating the 
traditional ordo. 
The second revision, which began in 1943, is described by Blatt as 
a more amicable process, full of hard work by those involved, and free 
of party rivalry. The result was a provisional rite which was ready for 
testing in 1952. However, it met with criticism from all sides. This 
resulted in 1955 in a revision of the revision. This was presented for 
approval in 1959, and began to be used in 1962. However, Blatt 
observes that there was really only one revision of the BCP by 
Canadian Anglicans: it began in 1918 and was only completed in 1962. 
The ongoing problem facing the revisers, Blatt says, was of "two 
Book Reviews 93 
theologies in unresolved conflict, using the same liturgical expression" 
(130). With this in mind, he says, the shift to seeing Eucharist at the 
normal Sunday liturgy demonstrates a slide towards the high-church 
positiOn. It is this theology which is embraced by practically all 
Canadian Anglicans today, however they many choose to massage the 
ordo of the BCP to reflect their own personal taste. Blott concludes by 
reflecting on the conservative and evolutionary nature of liturgical 
change. It is impossible, he says, to codify or nail down liturgy for all 
times and places, as some Anglicans tried to do in the sixteenth and 
seventeenth centuries. 
In these post-Vatican II days of liturgical renewal, it is hard to 
imagine that these were the raging issues of another time. But they 
were for Anglicans in Canada, as they were for Lutherans in North 
America. Some of us can remember, the same debate over oJiert01y 
and sacr!fice raging in the days of the Inter Lutheran Commission on 
Worship which preceded the 1977 Lutheran Book of Worship! There 
is a tantalizing reference (131) to the "Muhlenberg Memorial" in the 
American Protestant Episcopal Church" and its influence on Canadian 
Anglican liturgical revision. Lutherans who think of the Anglican 
liturgical tradition as an unchanging monolith will find this book 
interesting reading. One might look for the similarities and the 
differences between Lutherans and Anglicans and discover yet more 
ground we share in common! 
Don Neville 
Highland Lutheran Church 
Calgary, Alberta 
A Dictionary of Early Christian Beliefs: A Reference Guide 
to More Than 700 Topics Discussed by the Early Church 
Fathers 
David W. Bercot, Editor 
Peabody, MA: Hendrickson, 1998 
704 pages, $44.97 Hardcover 
In recent years, the ante-Nicene Fathers, sometimes called the "early 
Christian writers," have enjoyed a renaissance of sorts in terms of 


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