Notes on the Consultation on the Future of Worship

Participants: The dioceses of the Province of British Columbia and Yukon, and the Alberta dioceses of the Province of Rupert’s Land were invited to send a designated number of delegates (half their number of delegates to General Synod, plus one youth delegate). Out of an invited number of 46, a total of 21 diocesan delegates attended. Many attending were active in diocesan liturgical commissions. (The bishops were unable to attend due to the House of Bishops meeting.)

British Columbia: Michael Averyt, Barbara Baillie, Bruce Bryant-Scott, Judy Hill, Joel Perry
New Westminster: Paul Borthistle, Stephen Herbert, Dorothy Mash, Beverley Stewart
Cariboo: Lindley Roff, Peter Zimmer
Caledonia: Joan Scandrett
Kootenay: Peter Davison, Jacqueline Akehurst, Krista Rice
Calgary: George Belcher, Helen Belcher, Jeanne Forte, Marlene Stevenson
Edmonton: Greg Kerr-Wilson, David Thompson
Athabasca and Yukon sent no delegates to the consultation.
FWM Dan Ash (Edmonton), Kay Schmitt (New Westminster)
FWM/CoGS: Stephen Andrews (Saskatchewan)
General Synod Staff: Barbara Liotscos, Maylanne Maybee
Sorrento director: Dan Meakes
Keynote speaker: Barbara Mitchell

1. That the consultation provides an opportunity for participants to speak and share their hopefulness about possibilities for our common worship life.

2. That it provides an opportunity for Faith, Worship and Ministry Committee members to be attentive to the conversation and gather information to share in preparation for General Synod 2001.

3. That it encourage and enable participants to continue the conversation in their dioceses and parishes.

Initial Process (Appreciative Inquiry, facilitated by Barbara Liotscos)

1. We recalled our most powerful (meaningful, memorable, life-giving) experience of Canadian Anglican worship, and answered the following questions: What was happening? What contributed to the experience? Where was it happening? In pairs, we were asked to share our experience and listen actively with curiosity to our partner’s story, write a title for our story, and identify and clarify the most important value that underlies the story (the choice of that experience). The titles were posted together on a wall:

Titles:

'Participant'; 'Forgiveness and Reconciliation at a Maundy Thursday Service'; 'The Lamb's High Banquet Called to Share'; 'Together in Prayer'; 'A Little Child and the Horse'; 'From Lamentation to Celebration'; 'Sitting at the Gates of Heaven'; 'Common Prayer Anywhere'; 'Moment of the Reign of God'; 'New Life for Christian Initiation'; 'Stand in Awesome, Loving Mystery in Utter Reality;' 'Drawing the Holy out of the Common'; 'Outdoor Bliss'; 'Under the Tent!'; 'Creative Celebration'; 'The First Easter Vigil'; 'Connectedness - Integrity of Community and Liturgy'; 'Holy Space for Holy People'; 'Body of Christ'; 'Dancing Together'; 'Coming Home'; 'Sacred Belonging'; 'Meeting God in an Outdoor Chapel'; 'Solemnized Domesticity'; 'The Vision Glorious'; ‘Safely Given Wings’

2. In groups of four, we shared the most important values (not the stories) and identifed 2-3 core values that 'capture the heart of it'. These were posted on a wall and time was taken to notice other’s values, the similarities and differences.

Core values:

Diversity that finds common ground (experiences; persons); Integrity: the experience grows out of the community; Safety and an atmosphere of acceptance; An experience of the transcendent; Play; Participatory freedom; Connectedness to God; Transcending diversity; Participation; Integrity; Novelty - old things in a new way; Unity; Simplicity; Freedom; Celebration; Deep collegiality; Authenticity; Transformative Presence; Inchoate Joy, Celebration

3. In groups of eight, we identified 3 wishes (future positive expressions) for the future of Canadian Anglican worship based on the above values. These were posted them, and then individuals voted with sticky dots for the 3 most important wishes.

Wishes:

Integrity: interprets traditions in cultural settings without violating either (16)

That it should be a transforming experience (15)

An encounter with the living God (12)

Indigenization (Canadian, local, creative tension - not polarity) and Commonality (10)

That it will bear fruit (unconditional love and acceptance)(8)

Connection to our ministry in the world (7)

Spirited reverence (training how to do liturgy) (4) Integrity: full participation (4)

Integrity: honours feelings felt in the present (playful - tearful) (3)

To move away from worship as a consumer product; Participatory experience;

A liturgy like a symphony

4. From the wish statements, a present-tense statement describing the values and hopes for worship of this group of Western delegates ("We are a people who…") was drafted, and then refined by the group:

"We are a people (gathered here) who value and are committed to worship of God / liturgy that is a transforming encounter with God, and is vitally linked with (embodies) tradition and local Canadian cultures, in our ministry in the world."

Alternative draft:

"We are a worshipping people who seek to encounter God and one another in diversity and oneness, honouring tradition, being present to and engaged with the world around us, and serving all who seek life."

Discussion followed on the various merits of the two drafts, and on the attempt to give some definition of ‘worship’ and distinguish between 'liturgy' and 'worship'. Comments included: Gathered community encountering and honouring God; Participation in healing; Responding to God's desire to encounter us; Recognition of the value of God; To worship is to embody the words and actions of liturgy.

5. The delegates were asked to consider the question: How might such a people move forward in setting direction for Canadian Anglican worship after 2001?
• honest about living creatively in the tensions of questions; spectrum of views
• language; books – BAS/BCP
• living and loving well in the middle of all that
• we work to get out of the box of confusing worship resources with worship itself

cf. making love, not sex manuals

• helping people find their deepest Lover and respond
• the elements we need are available in various forms and ways
• ‘walk the talk’
• every community has the resources it needs
• get on with it
• simple, poetic

(brainstorming and recording was limited by the hour, and delegates were invited to share or record further insights that occurred to them through the night when we gathered the next morning.)

The evening concluded with worship using the FWM working group’s draft of Night Prayers, followed by refreshments.

The shape of the morning was Morning Prayer (BAS). This included Bible Study in triads. The Emmaus story (Luke 24.13-35) was read aloud three times. The first time, individuals listened for what words, ideas, sentences stood out for them, and shared these with their triad. The second time, we listened for what Jesus (or, the Gospel) was saying to us. The third time we listened for what Jesus (the Gospel) was calling us to do.

Barbara Mitchell (past President of Associated Parishes for Liturgy and Mission, and former rector of Drumheller) greeted the gathering and gave a theme address on 5 areas: "Symbols"; "Grounding, including inculturation"; "What can we accomplish in the liturgy?"; "Who is the Christ we celebrate?"; "A note about spiritual violation and the design task". This was followed by plenary discussion.

Barbara Mitchell had also composed a Benedicite canadensis, which the group recited and discussed. When asked what was missing from the canticle, the following observations were made: that the beaver was missing; that the Benedicite omnia opera was more general and comprehensive than this; that the more general the canticle, the easier it is not to focus; that language groups were missing; that gender neutral language is not really inclusive, whereas the phrase 'male and female' is inclusive; that we write our own Benedicite which pick up the particular themes and symbols of our own particular cultures; that nature hymns resonate with us all; the question of whether liturgy should be a 'safe place', where things are ordered and actually avoid the transient ('contaminated') symbols of our culture.

The morning concluded with extemporaneous prayer.

In the afternoon, Maylanne Maybee introduced Open Space Technology.

The theme of the Open Space, based on the statement drafted the opening evening was:

"Given our commitment to worship that:

• is a transforming encounter with God
• embodies tradition and local culture
• is vitally linked to our ministry in the world

Over the next day and a half, discussion groups would meet together to address different aspects of the future of liturgy. Participants were invited to post notices of discussion topics which were important to them, along with the time and location of the discussion. Leaders who posted topics were responsible for seeing that everyone had an opportunity to speak, and that a report was written. Participants were free to choose to take part in the discussion groups they were most interested in.

The four principles of Open Space were outlined:

1. Whoever comes is the right people

2. Whatever happens is the only thing that could have

3. Whenever it starts is the right time

4. When it is over, it is over

The Law of Mobility was presented and explained – that if people found they were not contributing to or learning from the discussion they had joined, they were free to leave and look for a different group. Some different styles of engagement were described, such as the 'bee' who moves from group to group, cross-fertilizing conversations, and the 'butterfly' who alights by the coffee pot, for instance, and may engage in conversation with whoever happens by.

 

1. 'Roots & Wings' (14 participants, hosted by Greg Kerr-Wilson; David Thompson, Peter Davison, Marlene Stevenson, Dan Ash, Jacqueline Akehurst, Joan Scandrett, Kay Schmitt, Krista Rice, Dorothy Mash, Lindley Roff, Judy Hill, Barbara Bailley, Stephen Andrews)

Discussion: desires and pressures in relation to tradition/changes. Roots: in ritual, story place - things that are memory/identity; things that grow must change ; foundations must be built on; roots are stepping stones; important to know our story(ies). *Eucharist a central root. Things that root - music, language, study. Roots need to be pruned. Daily offices part of 'circle'. How do we welcome strangers? More involvement of laity in planning. Language groups - each with translation of rites. Trial/experimentation should be facilitated through electronic/digital means. Greater permission giving for parishes to do experimentation. Bring disparate elements together to dialogue/tell stories as experimentation happens - testing out with each other.

 

 

2. 'Poetry & Rhythm' (6 participants, hosted by Peter Davison; Krista Rice, Joel Perry, Joan Scandrett, Dorothy Mash, Kay Schmitt)

• Poetry spans all kinds of levels vs. hearing without listening.

moving beyond the surface to 'eureka'
liturgy which surprises, delights and causes 'ecstasy'
finding the universal in the particular
finding hidden aspects
connection between the 'ordinary' and 'special' elements
juxtaposition of different elements.

• Not only what we say but how we say it.

Poetry fosters deeper reflection.

• New beautiful language needed. Despite beauty of Cranmer can't always say it.

'Flat-line' liturgies.

• Poetry of buildings - e.g. medieval cathedrals. Need for cathedrals of language.

Is there a place for sacred language?

• Need to have variety of styles to be inclusive and responsive

Eg. sameness of existing five prayers.
Involve poets from Day 1.
Poetry as spark of the divine in all of us.

• The artist's eye and poet's ear
• Interplay of universal and particular. Need 'recipe book' to help this happen. Too much ‘tacky’. Is there room for what some of us call 'tacky'?
• Still need for beauty
• Need for some basic principles/standards in which we won't compromise.
• Poetry' arises from the interplay of disparate, but complementary elements.
• Where do principles come from?

Essential ingredients
Samples of liturgy
Introductions to liturgy (history)

• Example: Need for gathering rites which recognize diversity and community.
• Body language - movement and rhythm.
• The sceptic/rationalist questions the poet.
• Role of presider to welcome the environment on behalf of the community and the community to environment.
• Language needs to express our passion and our respect for each other.
• Language which is too familiar can become perfunctory and distant. Gathering needs to facilitate real dialogue.
• Current work needs to be concrete, poetic, evocative > closing us down. Dogmatic ideology not appropriate for eucharistic prayers. Institution crushes the voice of poetry.

3. 'Rubrics' (5 participants; hosted by Stephen Andrews; Bruce Bryant-Scott, Greg Kerr-Wilson, Michael Averyt; Maylanne Maybee)

Discouragement that rubrics are not heeded. Problem of 'making people' worship a particular way. Good to have recommendations in the liturgy, but there have to be rubrics to ensure

• service goes 'decently and in order'
• structure and flow which is commonly identified as 'ours'.

Rubrics must be few and central (the fewer there are, the more authority they bear). We feel uniformity of some sort ought to be preserved. Rubrics guard a theological rationale. Preferred rubrics: 'there shall be bread and wine'. It was acknowledged that content was as important as structure - should rubrics attempt to prescribe content? We identified the importance of education around rubrics. Post-modern culture cannot relate to prescriptive direction. Spoken rubrics during service can be intrusive.

RECOMMENDATIONS

1. Rubrics can be good for directing the structure and order of worship, and for identifying the elements of uniformity for Anglican worship.

2. Rubrics can serve the purpose of preserving theological convictions.

3. Rubrics are no substitute for education.

4. Rubrics should be few and simple.

4. 'Ecumenical Consideration' (6 participants; hosted by George Belcher; Jeanne Forte, Michael Averyt, Helen Belcher, Joel Perry, Peter Zimmer)

• Recognize the reality of Shared Ministry
• Liturgical growth/reform cannot take place in a vacuum - we must consider other Christian and even other traditions.
• A return to a more common lectionary
• Pastoral offices, rites of ordination, baptismal formula, marriage, burial, absolution
• More adherents to ICEL texts
• What’s the difference between a liturgist and a terrorist?  A – "You can reason with a terrorist"

5. 'Education for Liturgy' (14 participants; hosted by Dan Ash and Paul Borthistle; Barb Baillie, Judy Hill, David Thompson, Lindley Roff, Joan Scandrett, Marlene Stevenson, Peter Davison, Dorothy Mash, Jeanne Forte, Beverley Stewart, Bruce Bryant-Scott, Michael Averyt)

Whatever the future brings; a new book(s), new rites, etc:
a) worship education is essential
b) education must reflect and respect a variety of learning styles
c) we recommend video resources and education kits (complete and user friendly)
d) that those with educational skills be employed (i.e. use of contemporary educational methodology)
e) that worship education must include understanding our roots!
f) that worship education of function is as important as form (i.e. why as well as what)
g) worship education needs as much energy as the creation of the resources themselves

6. 'How do we facilitate a transforming encounter with God?' (4 participants; hosted by Barb Baillie, Dave Thompson, Beverley Stewart, Marlene Stevenson)

• Becoming more creative in our use of space - circular?
• Having some education around the Eucharist
• helping people to listen to the words of prayers/songs
• are they singing to God or about God / and God to us; e.g. Be not afraid
• a choir meditating on Scriptures for week - then working with music.

- they become part of the ministry

• celebrant - so important that the liturgy is prayed

- congregation as well

• use of visual - e.g. jug and bowl of water - symbols

or people acting out stations of cross.

- hallowing the common

• teaching around the ministry of presence
• at the passing of peace - look at the person, be present
• at the giving of the elements - meeting of the eyes, speaking their name
• listening to the people - what's important to them?

- how have they experienced a transforming experience of God?

• use of language - important.

Two people read Psalm 23 within a service. The first, an actor, read the psalm eloquently. The second, an elderly man, read the psalm, moving the people to tears. The first reader approached the second reader and said, 'I know the psalm, but you know the Shepherd.'

7. 'The Role of Music in Liturgy' (6 participants; hosted by Stephen Andrews and Paul Borthistle; Lindley Roff, Greg Kerr-Wilson; Stephen Herbert, Dave Thompson)

Music is the norm in worship; important, but times when small communities cannot produce. Regrettable, but it is still worship!

We recommend:

a) Canadian church identify music resources in Canada and abroad and sponsor regional workshops
b) investment locally, regionally, and nationally in the development of church musicians
c) that we foster through education and sharing resources, the discovery of "the people's song"

8. 'One Book, Two Books, Three Books, More?' (16 participants, hosted by Bruce Bryant-Scott; Michael Averyt, Peter Davison, Paul Borthistle, Beverley Stewart, Lindley Roff, Maylanne Maybee, David Thompson, Barbara Liotscos, Peter Zimmer, Dorothy Mash, Dan Ash, Barbara Mitchell, Stephen Andrews, Greg Kerr-Wilson, Jeanne Forte)

After 100 minutes of wide-ranging discussion there was consensus that:

1. We should not move to one book; the BCP should not be merged with the BAS.

9. 'Language Use and Semantics - What's right/necessary?' (3 participants; hosted by Krista Rice; Kay Schmidt, Joel Perry)

- language is important
- women and men both respond to inclusive language in various ways
- church is hopelessly patriarchal, leave - Wicca/New Age
- decide to stay and work from within system
- inclusive language is search for feminine side of God
- re-translation of original text where feminine language had been removed
- different interpretations of language/text
- tone and wording is very important
- an innocent comment/phrase can be taken the wrong way and be very offensive
- you can say the same set of words in various different ways
- try to use new words that haven't been flogged to death; e.g. worship, praise
- need to be careful not to use words that have lost reality

- use allusions, "kennings"
- wean people off of old symbols onto new symbols (verbal, etc.) through use of kennings, allusions, etc.
- need to explore options available of different ways of showing symbols
-modern portrayals of older symbols: Lamb of God becomes - ?

- art in language is important
- think about beauty: the way words flow, physical speaking of words
- "guilty faith" is not healthy
- language needs to be in keeping (accord?) with Scripture
- thoughtfully and creatively
- Scripture references must be in context
- of a language understandeth of the people
- meaningful not just understandable/accustomed to
- language should be poetic, stirring, evocative
- dramatic and participatory, not simply observational and spectatorial
- make old stories feel new
- experience ongoing story of God
- liturgy is the celebration of being in community with the presence of God
- thin line between creating authentic experience and manipulation
- needs to be shape and rhythm to liturgy - both in form and wording
- female and creationist language is very important, respect should be given where it's due
- language should be used with consideration of others
- inclusive language should not just be used, but used considerately, thoughtfully

10. 'Transcendence in Eucharistic Worship' (6 participants; hosted by Stephen Herbert; Dorothy Mash, Greg Kerr-Wilson, Barbara Mitchell, Beverley Stewart, Joan Scandrett)

We shared personal experiences of transcendence in worship - the intense awareness of God's presence, of the other in our worship. Although the experiences were quite varied, common elements were:

- silence
- music
- sense of smell and touch
- sense of community present in both planning and leading
- diversity of those gathered in common purpose
- connections with tradition/past - both recent and ancient
- openness to spontaneity – "freedom to dance"
- light and darkness
- beauty
- stripping bare (Holy Week events)

We moved our discussion to consideration of how we create environment in which transcendence might happen for both individuals and community:

1. Silence. Discussion of making space for comfortable quiet for reflections - silence which inevitably may be broken (e.g. by children)

- quality of modelling of presider and other worship leaders will set the tone
- needs to be learned and cultivated over a long period of time
- people will know that presider or some other person will call them back from silence

2. Worship leadership.

- charisms/giftedness needs to be acknowledged and affirmed for those who will read scripture and lead prayers
- proper training support is a necessity, not an option
- those leading worship should work as a team and prepare adequately

3. What is the place of preaching in the liturgy? Can it be a transcendent experience?

4. Concluding remarks: Distinguish in liturgical development between simplicity and minimalism: simplicity leaves room for depth and transcendence; minimalism kills.

11. 'Scripture and Liturgy' (10 participants; hosted by Stephen Andrews; Michael Averyt, Bruce Bryant-Scott, David Thompson, Peter Davison, Joel Perry, Barb Baillie, Judy Hill, Jacqueline Akehurst, Marlene Stevenson)

Texts must be allowed to speak for themselves, and must not be editorialised in the liturgy.
Some feeling that 'The Beatitudes' in this morning's worship were not The Beatitudes.
However, the selection of texts for lectionary readings is an editorial process.
Is there an Anglican way of reading Scripture? We are not an application-driven church (like some others). We read ‘big chunks’; it comes before the sermon. BCP = 'Scripture reorganised'. Reform in the church has consisted of the rediscovery of texts
Scripture is test; it is the anchor of our faith; authoritative witness to God's revelation; there is nothing more true to the heights and depths of our humanity.
Some concern that Scripture is not publicly read with conviction and dignity. If we want liturgy to come alive, we must take Scripture more seriously, and honour Scripture by preaching on it.
Important for us to know how to use commentaries.
Many contexts for the reading of Scripture: in individual study, prayer, etc.
Concern that the laity need to learn Scripture, and that the sermon is not the place for education.
Pat ourselves on the back - lots of Scripture read in the Anglican Church;and liturgy based on Scripture.
Concern about Scripture being excluded from our liturgy - e.g. the imprecatory psalms
Not important which lectionary is used, but that it is used.
There could be weekly Bible studies to work together on the lectionary the week before. This helps to put Scripture in context. It was also acknowledged that lay people are reading Scripture during the week (e.g. Forward Day by Day)
Dramatic readings of Scripture can be very powerful
Hymnody and eucharistic prayers should be integrated with the Scripture readings
Could the prayers of the people be more effectively integrated with the readings?

12. 'What Unifies?' (3 participants; hosted by Peter Zimmer; Peter Davison, Michael Averyt)

• Lambeth Quadrilateral
• prayer
• sacramental understanding

We recommend that GS and the church establish an open process whereby we come together regularly to struggle with common issues, theological understanding
Knowledge that – created, known, loved and reconciled by the word made flesh –
Worship, Mission, Education

13. 'Singing – the direction ahead - behind' (5 participants; hosted by Jeanne Forte; Krista Rice, Helen Belcher, George Belcher; Lindley Roff)

Song of creation - taken from scripture.

- Looked at settings, Prayer Book, red hymnal, new hymnal.

• Took new text and played with it; developed a musical line, based on chant and refrain/antiphon.
• Added textual treatments, musical adaptation.

Music used in liturgical context can be adapted for local use, include many resources and be generally fun!

Sessions without reports included the following:

14. 'Eucharist- Structured but spontaneous – St. Simon & St. Jude' (approximately 20 participants; hosted by Bruce Bryant-Scott)

15. 'Planning and leading Evening Prayer tonight and Morning prayer tomorrow' (hosted by Barbara Liotscos; Stephen Herbert, Peter Zimmer)

16. 'Market and social trends and their impact on worship' – How to avoid the cultural trendy stuff and still be indigenous (hosted by Dan Meakes)

17. 'Unity in diversity: common prayer - common goal'

18. 'Identifying and articulating 'standards' or 'common expectations' about satisfying worship; e.g. for a gathered community that comprises all ages, i.e. Children R Us' (2 participants; hosted by Barbara Liotscos; Maylanne Maybee)

19. Planning and leading liturgy on Saturday morning (3 participants; hosted by Dan Ash; Kay Schmitt, Barbara Liotscos)

20. Worship video and discussion (hosted by Helen Belcher)

21. The diaconate in liturgy and ministry (hosted by Maylanne Maybee)

At the conclusion of the open space discussion groups, we worked at convergence in a plenary session -'Next Steps - making recommendations to FWM'- facilitated by Barbara Liotscos.

We were invited to form small groups to identify and articulate a 'hopeful possibility' (goal), and what action was needed by General Synod, FWM and ourselves to move towards achieving these. These were posted on the wall in the following diagram:

Action asked:
General Synod: ownership, budget (?)
FWM: develop regional events, develop regional resource teams; develop resources; research and recommend resources - for presider/congregation and musicians
Me/(us): same as FWM in microcosm

Next single step:
FWM: do-it-yourself kit which might include video
Us: explore developing resource kit on 'finding the people's song' and/or teaching new music
To be made available to General Synod

That clergy listen to laity re:
1. what facilitates encounter with God
2. what detracts

That clergy instruct laity re:
1. parts of liturgy, to facilitate openness to worship
2. Re: music (tied in with Scripture) - singing to God/God to us

Action asked for:
FWM: develop regional events or model for dialogue
Me (us): create a model to facilitate this dialogue. Approach our priest/congregation.

Next single step:
Me (us): Do it

Action asked for:
General Synod: covenant for dialogue (as below)
FWM: covenant for dialogue (as below)
Me (Us): covenant for dialogue based on "corporate" statement of the baptismal covenant:

"we will, with God's help . . .

• continue in the apostles' teaching …
• persevere in resisting evil …
• proclaim by word and example …
• seek and serve Christ in all persons …
• strive for peace and justice

Action asked for:
General Synod: planning committee; space geared to conversation, not to T.V., etc.
FWM: facilitate process internally and for use in dioceses/parishes
Me (us): practise what we preach!

Next single step:
Me (us): return home and speak positively of the process.

Action asked for:
General Synod: to finance
FWM: enable networking, e-mail groups, website, hard copy
Me (us): provide local leadership; encourage other dioceses to be involved; each to list and assess - pass on info

Next single step:

GS: good chance for publicity
FWM: establish an assessment process and website and its maintenance; publicize its existence - both as a resource, and as something to add to.
Me (us): Return and begin to initiate cataloguing of currently recognized resources and forward to FWM

Action asked for:
General Synod:
a) to mandate/fund production of consultation process 'kit', and encourage dioceses to use it;
b) to approve for trial use, where authorized by the Ordinary, the proposed liturgical 'directory' (structure)
FWM:
a) from experience of initial consultations, to develop a consultative process/model that can be used in dioceses, parishes, provinces.
b) to study existing 'directories' in Canada and the Anglican Communion and develop one to present for discussion by House of Bishops, CoGS, and propose to General Synod 2001 to approve for trial use where authorized by the Ordinary.
Me (us):
a) i) help evaluate consultations and refine the process for application in other dioceses and parishes and provincial gatherings;
ii) develop kit with instructions, examples, etc. preparation;
iii) to identify resource people.
b) help do FWM task

Next single step:
GS: a) and b) FWM resolution
FWM:
a) worship working group makes recommendation to FWM to make to CoGS based on evaluation of the 4 initial provincial consultations
b) worship working group study directories and consult re: what to recommend to FWM
Me (us):
a) help evaluate this consultation process;
b) gather directories and circulate to worship working group.

Action asked for:
General Synod: Perhaps share consultants, i.e. Anglican/Lutheran, Anglican/United, etc.
FWM: appoint ecumenical members to the Committee
Me (us): hold more liturgical consultations

(Bruce Bryant-Scott, Judy Hill, Barb Baillie, Michael Averyt)

Next single step:
FWM: be in touch with Prayer Book Society with proposal
Me (us): bring it up at the next meeting; motivate M.A.

We hope that FWM would continue the development process and at a later date (6-12 months) recall this group to evaluate, refine and focus more intensively on a fewer number of possible directions

Action asked for:
FWM: refine and develop concrete proposals; return to consultation group
Me (us): continue dialogue in our own dioceses; keep up to date on developments; come back prepared

Next single step:
FWM: develop timetable; develop budget
Me (us): report to diocesan executive, parishes, etc.

This session concluded with people sharing what they had noticed in the work that had been done.

• emphasis is on how we do it with honour and respect for each other
• strong focus on need for education for worship (equipping the saints)
• need for continuing conversation
• in few does General Synod (GS) have a real role to play; the work is for dioceses and FWM
• concern re: resolutions at GS, which doesn’t know the background
• space at GS for dialogue
• FWM needs to present reports and put topics to delegates
• Have process at GS that generates resolutions
• Feed consultation results into diocesan synod; FWM reports
• Judicious revision of …[end of statement is missing from report]

Other suggestions:

• Circulate Barbara Mitchell’s address, group reports, wall reports pf process, information and recommendations, Stephen Andrew’s notes, evaluations summary, list of participants with addresses, email
• Liturgy listserv, website
• Share recommendations and Open Space reports with other consultations
• Follow-up – another consultation, after the fourth regional consultation, linked to General Synod

Worship and refreshments ended the evening.

The concluding morning of the consultation was a Celebration of the Holy Eucharist. The closing of the Open Space took place following the Gospel, as each person in the circle was given opportunity to share with the group any comments they wished to offer about what they had learned or experienced during the consultation.