The Final in a series of thoughts on what we do (and say and why we do and say what we do) as Anglican Christians. Today we finish with Liturgical Endings.

For any further information or feedback, contact Michael at: educator@calledsouth.org.nz

The following articles have been attached below:

• Beginnings - Eucharist
• Eucharist - Preparation
• Eucharist - Easter Rites
• Eucharist - Saying Sorry
• Eucharist - The Gloria
• Eucharist - The Proclamations
• Eucharist - The Sermon
• Eucharist - After The Sermon
• Continuing - Intercession
• Eucharist - The Peace
• Eucharist - Giving Thanks
• Eucharist - Take, Break, Bless, Distribute
• Eucharist - Come... Receive
• Liturgical Endings 

INTRODUCTION 

Michael Godfrey writes:

As I move around the national church and this diocese I am privileged to worship in a vast range of contexts. The taonga of liturgy (not only in Aotearoa New Zealand) never ceases to wow me. That is not to say that it is always presented well, but I am wowed that it is presented at all, and that it is saturated with the wisdom of God’s Spirit who has dwelt among the people of God since soon after she first moved on the “face of the deep.”

I have participated in liturgical gatherings of thousands (occasionally), and when two or three are gathered. In this country alone I have worshiped liturgically from Kaitaia to Oban. I haven’t presided at or prepared liturgy for thousands at any one time, but I have done so in more contexts than I can name. Every one is different, and should be, even on the same day, in the same place. God's Spirit is dynamic! 

Liturgy happens, but not always in churches, of course. But, to return to the old fashioned protocol of using a capitalized initial for the People rather than the building,  where liturgy is the Church always is. 

And always, always the potential is there for this wonderful vehicle of the gospel to sing to the heavens from the human soul, and from the heavens to the human soul.

But its potential as a window on and doorway to heaven is greatly enhanced when we reflect on what it all means, why it’s there, and how we can best convey its ancient wisdom.

So for the next many weeks I will produce here my thoughts on this great gift of God. 

This collection of observations of the liturgy was originally printed in the weekly newsletter of Christ Church Anglican Parish in Whangarei during 2007, when I was vicar there. Later they were reproduced on the website of the Diocese of Auckland, in the pew sheets of Waiapu Cathedral, and later still those of the Parish of the Wakatipu (whose members are excused from this journey!). 

But wherever we celebrate the saving acts of God the resource of liturgy is the same, despite local and personal variations: ours is the liturgy of the wider church, not any one parish or faith community.

Nothing amongst the thoughts that will follow is—nor should be—startlingly original; the liturgy is an ancient drama that has taken shape over nearly two thousand years. Or more, as we shall see. Still: my musings may contain some thoughts that are new for some, or some old thoughts expressed in vaguely new ways. 

They are based on a single premise: the Eucharistic liturgy is the very best form of sacred drama by which to approach God, encounter God, receive God, offer ourselves to God. The liturgy is extremely flexible, but the overall shape is sacred. I am yet to see an experimental or so-called ‘relevant’ form of liturgy that surpasses the traditional forms as a vehicle of divine encounter.

That is not to say every liturgy has to be a clone of its predecessor. God forbid! The liturgy is divine drama, always in-breathed with the changing, dynamic power of God’s Spirit. It must always adapt itself to the needs of its location and its participants. But its shape bears the signature of God, and we erase that at great peril.

So watch this space...."