较短的评论

IF 0.2 4区 哲学 0 RELIGION INTERPRETATION-A JOURNAL OF BIBLE AND THEOLOGY Pub Date : 2023-03-22 DOI:10.1177/00209643221145970
W. Farley
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A third option was defining virtual communion as a particularly distinct form of communion not to be confused with a “real eucharist” (more like the alternative agape services provided in some denominational worship books). Lastly, Burridge treats full acceptance of the online world as a place of connection that includes sacramental celebrations. Burridge concludes his reflection by presenting an annotated defense of the weekly online services with communion that he led and participated in with a group of colleagues from around the world. While Reformed readers of this book may not share all of Burridge’s concerns (chief among them, questions around the proper consecration of elements), there is much to glean in this thoughtful and critical reflection on the role of sacraments in our changing times. Burridge makes his case in ways that are generous and winsome. While I am not persuaded by his emphasis on intentionality as a primary criterion in terms of defining the experience of eucharist, it is nevertheless a book that raises important questions about the virtual and hybrid worlds that we all now inhabit. In terms of the broader issues concerning the eucharistic celebration, we all have important questions to resolve around the role of the clergy and the emphasis placed on the words of institution. 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Shorter Reviews
In thIs tImely monograph, Anglican theologian Richard Burridge explores diverse ways in which churches have responded to the desire for eucharistic celebrations during the coronavirus pandemic. Burridge explores these options through the lens of his advocacy for virtual communion and his own experience in leading online communion services. Burridge looks at a diverse set of options around celebrating communion that were offered by various churches and ministers during the COVID-19 pandemic. One of these options was the call for a eucharistic fast with a rejection of any form of online communion. Another was “spiritual communion,” in which those watching the minister/priest celebrate communion receive a spiritual benefit from the service, even though they do not receive the elements. A third option was defining virtual communion as a particularly distinct form of communion not to be confused with a “real eucharist” (more like the alternative agape services provided in some denominational worship books). Lastly, Burridge treats full acceptance of the online world as a place of connection that includes sacramental celebrations. Burridge concludes his reflection by presenting an annotated defense of the weekly online services with communion that he led and participated in with a group of colleagues from around the world. While Reformed readers of this book may not share all of Burridge’s concerns (chief among them, questions around the proper consecration of elements), there is much to glean in this thoughtful and critical reflection on the role of sacraments in our changing times. Burridge makes his case in ways that are generous and winsome. While I am not persuaded by his emphasis on intentionality as a primary criterion in terms of defining the experience of eucharist, it is nevertheless a book that raises important questions about the virtual and hybrid worlds that we all now inhabit. In terms of the broader issues concerning the eucharistic celebration, we all have important questions to resolve around the role of the clergy and the emphasis placed on the words of institution. Even though the book has been shaped by the crisis of the pandemic, the questions that are generated run much deeper and revolve around cultural and technological shifts that have already redefined what it means to be the church.
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