Dix, Gregory. The Shape of the Liturgy. 2nd ed. London:Continuum International Publishing Group, 2005 (republished from 1945 original edition).
Dix uses this chapter to make closing remarks about liturgical renewal. First, he observes that true change is accomplished as people take up eucharistic practices, then find their hearts and minds are influenced by the practice (Dix 2006, 735). As far as a study of history is concerned, we know very little about the ante-Nicene liturgy, especially prior to about 125 (Ibid., 736). By understanding the changes over history we may be more likely to understand our own tendencies as well (Ibid., 738). Additionally, liturgy helps us look back in time. "Just because liturgy is apt to be more conservative than theology, the later liturgical prayers often illuminate the earlier fathers and are in turn illuminated by them in a very remarkable fashion" (Ibid., 740). The shape of the liturgy has remained so very consistent through so many years that it is hard to imagine it not being present from the very start (Ibid., 744). Unlike other rituals, this is one very firmly based in a definitive act of Jesus which he commanded to be done and remembered. The communion, in short, is what draws all Christians together, across time and space.
After some debate Dix added chapter 16, primarily because the Anglican communion accounts for a large number of worshipers and due to the need within the Anglican communion for clarity (Dix 2006, 613). The controversy in England in the 16th century was over the liturgy of the Roman rite (Ibid., 615). Cranmer's reforms attempted first to return the eucharist to corporate action rather than the work of the liturgist (Ibid.). Second, the mass was rescued from being a spectator event (Ibid., 616). Third, the language became the vernacular (Ibid.), an innovation which Dix discusses at length. Fourth, the mass became not dependent on seeing only, but involved hearing as well (Ibid., 620). Finally, there was an attempt to restore the eschatological view of the liturgy (Ibid., 621).
The issue which led to the Reformation was the fact that, while holding to historic doctrine and liturgy, the Medieval church tried to add to it through the work of the priest (Ibid., 625). Returning to the liturgy would have settled the disputes. However, both sides pushed in different directions, thus losing altogether. The Romans protected the special roles of the priesthood while the Protestants - in Carlstadt, not Luther, abandoned the security of the liturgy (Ibid., 631). Dix expounds on some of the doctrinal differences of the various factions.
In 1533 Thomas Cranmer, archbishop of Canterbury, began working to resolve these challenges, seeking the agreement of his monarch in all things. He consulted with English bishops on doctrinal matters related to the Mass (Ibid., 640). In 1548 (after the death of Henry VIII), the bishops released an Order of Communion which Dix details thoroughly (Ibid., 643ff). Cranmer himself seemed to have a flexible view of communion, or at least one which evolved over time. Dix discusses several of these details, citing evidence given at Cranmer's trial (Ibid., 648ff). His view is clearly that communion is man's work, remembering Christ and taking symbols of him.
Dix next considers Cranmer's work with the liturgy (Ibid., 656). His prayer book of 1549, though novel, was widely used. It was not, however, accepted in the long run. In 1552 a version which left more of the liturgy behind and appeared more Zwinglian appeared (Ibid., 659). The offertory and prayers depart substantially from the traditional liturgy (Ibid., 661). There is also a strong element of the symbolic and spiritual view of communion (Ibid., 667). This Zwinglian tendency of the liturgy, which conflicts with the actual Anglican doctrine, may be an element in the conflicts within the Anglican communion to this day (Ibid., 670).
In the Elizabethan restoration Cranmer's liturgy was restored almost in whole (Ibid.). ed to move the liturgy of the eucharist from Cranmer's Zwinglian point of view closer to transubstantiation (Ibid., 675). This was the work of royal decree. The shape of the liturgical action remained but its interpretation changed to match the monarch's view. Dix speaks at length about the lasting effects of a politicized view of doctrine and practice. Anglican practice remains governed by decree of the Crown and act of Parliament (Ibid., 699). He then closes the chapter by suggesting means by which a revised and effective liturgy can be made to grow again in the Anglican communion.
As is his habit, Dix divides liturgical developments into the Eastern and the Western churches, treating those of the East first. "The main lines of all the Eastern traditions had been reached before the end of the fourth century, and after this the process in all of them is no more than one of adjustment and development of detail" (Dix 2006, 546). The division between East and West grows in clarity by the end of the sixth century. In the East there was a strong effort to enforce uniformity to the leadership of Byzantium (Ibid.). The rites developed in the East until the ninth century, still drawing on the earlier elements found in Syria and Jerusalem.
"The Western development is more complicated and diverse and continued for much longer" (Ibid., 549). The collections of rites did not seem to be a catalog of historical development but rather a collection of the decisions made in various communities (Ibid., 550). Local practices were variable, within the overall confines of the historic liturgy. Dix treats various regions in order on pp. 551ff, giving very specific examples including the text of prayers. The developments in the eucharistic prayer were possible in large part because the congregants did not possess the text of the prayer. In locations where the prayer changed from day to day the congregation would not be likely to expect regularity (Ibid., 560). Dix also observes that rites were carried from one place to another due to migrations or wars (Ibid., 562). This was not only the case as regards the Gallican rites but also in the many different Italic variations (Ibid., 563ff). In the time of Charlemagne the Roman rites, used in the Carolingian court, gained prominence as Charlemagne forbade use of the Gallican rite, which was foundational to the non-Italic traditions (Ibid., 580). Dix observes further a general conformity to the Roman rite, voluntary and widespread, from about 800 to the Council of Trent (Ibid., 586). Dix finally discusses habits of position of the part of the liturgist as he gradually moved from behind the altar, the traditional location of a bishop, to in front of the altar, the normal location of any other elder (Ibid., 589ff). Various other changes in presentation tended to occur in the West. At the same time as these developments occurred, the overall quality of catechesis declined for the growing body of Christ (Ibid., 595-6). The laity tended to commune less frequently as clergy communed more often. This trend made communion something to be observed, rather than to be participated in (Ibid., 598).
Prayers - The Same or Variable?
Dix points out that while the prayers for most liturgical acts remain the same regardless of the day of the year, the proper preface to the eucharist varies (Dix 2006, 527). The structure of the rite remains the same but it is odd for the wording to change. In fact, this prayer was quite fixed by the end of the fourth century (Ibid., 529). As the century progressed and the Church became more sensitive to the cycle of the year the eucharistic prayer tended to follow. In the East the church took on the use of two different liturgies which were identical in structure but not in their prayers. These are used at different times in the calendar (Ibid., 530). Variation in the West was only in the prayer, and this variation was more or less complete by about 500 (Ibid., 531). It appears to Dix as though the prayers were varied by local bishops but in response to heretical moves some of the more wary bishops compiled books of orthodox prayers. These then tended to be associated with various Sundays (Ibid., 536).
Dix then traces the preface and sanctus and its development in the Western liturgy (Ibid., 537). Beginning with the fairly terse Hippolytan order, Dix traces the addition of a Sanctus in the 200s, spreading through the West by the early 500s (Ibid., 538). The usage of the sanctus was probably widespread by the mid 400s. It is of interest that rites tended to spread from East to West, often starting in Syria, then being adopted and changed to fit a Western mindset (Ibid., 542).
Chapter 13, "The Completion of the Shape of the Liturgy" pp. 3434-526.
Dix remind us that the two parts of the worship were distinct and could be celebrated independently. The synaxis, roughly the "service of the word", and the eucharist each had a clear structure (Dix 2005, 434). The two fused together as a great segment of the population became communicants (Dix 2005, 436). This became common between 450 and 500 (Dix 2005, 439). The synaxis gradually took on a more elaborate introduction, in the East, following one of three basic forms, discussed by Dix in turn (Dix 2005, 444ff). The Western one from Rome, documented by the sixth century, is fairly familiar throughout the West (Dix 2005, 452), and appears in similar forms, though not identical, all through Europe. All the liturgies had some sort of introduction, a psalm, normally a Kyrie and a Gloria, and a prayer before the readings (Dix 2005, 469). During the fourth century, as other elements increased, the readings became three by custom, as we have them today in most Western liturgies (Dix 2005, 470). After a sermon the liturgies mostly have specific prayers (Dix 2005, 472). As the synaxis and the eucharist joined there remained a prayer which had been used at the start of the stand-alone eucharist (Dix 2005, 473). Dix discusses the development of a veil or screen for the eucharist, dating from the 4th-5th centuries as the "laos", meaning the noble people of God, was devalued and divided from the priesthood. At this time the people were separated from the sacred things (Dix 2005, 480). The consecrated elements were then shown to the people whose role gradually became more that of spectator. The recitation of a creed, eventually the Nicene Creed, accompanied the eucharist as a confession of the common faith (Dix 2005, 486). A variable prayer followed in the Western rites (Dix 2005, 488). After the offering came prayers for various people and affairs (Dix 2005, 498). The eucharist proper followed (Dix 2005, 511). Dix traces the various forms of prayer and institution. By about 800 the form of the liturgy was complete and static (Dix 2005, 522).
Chapter 12, "The Development of Ceremonial" pp. 397-433.
Because of the increasingly public nature of the eucharist in the fourth century the ceremony itself was elaborated (Dix 2005, 397). During the Medieval period the liturgy gradually shifted from being something done to something said. Yet it always was intended to communicate what Jesus said to "do" in his remembrance (Dix 2005, 398). Dix brings attention to the development of vestments, observing that the vestments routinely mirror the dress of upper classes (Dix 2005, 399). This is reflected in the chausible, tunical, and alb (Dix 2005, 400). The pallium or stole was adopted by the sixth century (Dix 2005, 401). A maniple, or cloth laid across the left arm, was common in the sixth to twelfth centuries. The Dalmatic, a tunic with large sleeves, was worn by secular officials and was worn sometimes by deacons and occasionally by archbishops, though usually under a chausible (Dix 2005, 403). A tiara, or some other ceremonial headgear was adopted in the 5th century (Dix 2005, 403). Particular shoes were also adopted by the 4th century (Dix 2005, 404). All these items were closely related to everyday garments, though fairly formal ones. As the Medieval period progressed, some garments were adopted which were specific to liturgical settings. Other garments were retained though society ceased to use them. The mitre (hat) was added in the 11th century (Dix 2005, 406). The cope, a sort of cape for warmth, was added in the ninth century (Dix 2005, 407). Gloves also appear in the ninth century (Dix 2005, 408). The surplice was a replacement for the alb when bulky warm clothes were needed (Dix 2005, 408). Various other garments developed, by the end of the Medieval period, more for identification of the celebrant than for other purposes (Dix 205, 409). Vaious insignia of office were also gradually adopted (Dix 2005, 410). These were widely varied and seem to be fairly individualistic (Dix 2005, 413). Because these insignias were often used in processions and in conjunction with various candles and lights, the various lights took on significance in various places (Dix 2005, 41). Dix goes on to discuss many of the variations in lighting, observing that most seem primarily utilitarian. Incense was used in many traditions, seemingly brought into Christian tradition from Judaism (Dix 2005, 426). It was avoided during some early persecutions but returned in the fourth century (Dix 2005, 427).
Chapter 11, "The Sanctification of Time" pp. 303-396.
Dix observes that the fourth century and the sixteenth century served as important pivot points in the worship life of the Christian church (Dix 2005, 303). In this chapter he focuses on the changes of the fourth century. The first major shift he traces is from private to public worship (Dix 205, 304). As persecution declined and the church took on more uniformity in liturgy, the general content of worship remained consistent but there were important theoretical changes. It became more public and accepted, as well as taking on a greater emphasis on the historic redemption rather than the eschaton (Dix 2005, 305).
Once the church was made more free under Constantine, not only were there buildings built and furnished, many by the emperor and other officials, but the new sense of freedom led to numerous actions in the worship (Dix 2005, 309-310). Dix observes in regard to building s and furnishings that the roots of the splendor went back prior to the fourth century. He observes that asceticism and avoidance of sensuous beauty does not originate in primitive Christianity (Dix 2005, 312). Dix rather ties the simplicity to practices of private prayer, while more elaborate ceremonies were tied to public worship (Dix 2005, 317). The monastic movement was also important in worship developments, primarily because it gathered people for frequent worship (Dix 2005, 320). After a few years the liturgical hours of the monastery began to be adopted by some important churches (Dix 2005, 328). During the 4th century the liturgical calendar also expanded a great deal (Dix 2005, 333). The overall calendar changes tended to come from the bishops while the daily offices emerged from the monastic orders (Dix 2005, 334). Dix goes on to discuss the development of the Pascha (Dix 2005, 338), Pentecost (Dix 2005, 341), and other additional days which gave shape to the year. This development continued apace after Nicea in 325 (Dix 2005, 347). Even the six week Lenten season seems to have been present by the mid 4th century (Dix 2005, 355).
Dix next turns his attention to the "propers" of the service, those items which change from day to day (Dix 2005, 360). Though readings for the major feasts of the Church were recognized fairly early, in the 2nd century, selections for every Sunday do not become codified until about the fourth century (Dix 2005, 361), and more likely coming into more concrete form by the 7th century (Dix 2005, 362).
Also in the 4th century commemorations of saints began to be associated not with their death, which had been seen as their birth into eternity, but with their burial, shifting the focus from a heavenly to an earthly action (Dix 2005, 369). Dix speaks in some detail about a number of the celebrations.
By the end of the fourth century both liturgy and the church year had essentially the shape they have retained to the present time.
Chapter 10, "The Theology of Consecration" pp. 268-302.
Dix begins by observing the Church being offered to God through the work of Jesus giving himself into death. The taking and eating makes celebration an action of the whole congregation, in both "offering and communion, and not one action only, to 'eat'" (Dix 2005, 268). The prayer comes between the offering and the communion. The eucharist consecration, as seen by Dix, "states the total meaning of what is there done; and that meaning can only be authoritatively stated by one who is entitled to speak not only for the congregation there present or even for the whole local church, but for the universal church in all ages and all places" (Dix 2005, 269). In the pre-Nicene period this was the bishop of the area, though it has since been applied to all the presbyters. The prayer of consecration is therefore the act of the whole body of Christ identifying with Christ's own offering (Dix 2005, 271). This is decidedly an anamnesis of Christ's death. By the fourth century, though, rather than the prayers of thanksgiving being central, Dix sees the second part of the prayer and the Words of Institution taking precedence (Dix 2005, 276). In this time also Christ began to be viewed more passively as the victim rather than actively offering himself (Dix 2005, 278). Though rites varied somewhat, Dix traces them as typically adding an invocation of the Holy Spirit as well. This, Dix sees, is also related to the increasingly passive view of Christ (Dix 2005, 281). Dix then identifies the rite in both East and West as an anamnesis of Christ's death and resurrection (Dix 2005, 289). From this point it was a fairly natural step to view the invocation as central (Dix 205, 290-294). Is this the time of consecration? Dix makes a brief study of different catechisms. His conclusion is that the various rites developed from a common primitive church practice which emphasized the Christ as the active agent.
Chapter 9, "The Meaning of the Eucharist" pp. 238-267.
Dix reminds the reader that the eucharist is an action performed as a rite, with a meaning stated in the prayer (Dix 2005, 238). The first step of Dix' discussion of meaning pertains to consecration and sacrifice. Dix asks whether the words of institution by themselves serve to consecrate (Ibid., 238). "The particular rites used by these [pre-Nicene] fathers did contain a full institution narrative" (Ibid., 239). Yet not all of the rites do. Yet that institution narrative moves into the rite quickly and permanently (Ibid., 240). By the fourth century writers began to seek the actual moment of consecration (Ibid., 240). A rejection of this concept and of attempts to view the eucharist as a re-sacrifice follows.
Dix moves on (Ibid., 243) to trace the concept of the eucharist as anamnesis - remembrance. From earliest writers on the elements were always unabashedly identified as body and blood. The Fathers also insisted that this was for anamnesis (Ibid., 244). In fact, Dix says, to the primitive church "the eucharistic action is necessarily His action of sacrifice, and what is offered must be what He offered" (Ibid., 246). This implies Christ giving himself to his people in the eucharist.
Dix moves to a discussion of eschatology on p. 256. A linear view of history, which Dix identifies in Jewish philosophy, indicates that there will be a more or less orderly progression to a clearly defined end. This end is seen in Christianity as the Lord gives his Spirit to bring life, manifested in Word and Sacrament (Ibid., 260). Christian eschatology appears in the eucharist as we do it until the end, joining in with the final sacrifice for sin (Ibid., 263).
Dix reiterates the apparent similarity of structure and diversity of phrasing of the eucharistic prayer in different locations. His opinion is that as time went on in the fifth and sixth centuries there were more revisions and borrowings resulting in more uniformity even in phrasing (Dix 2006, 208). Finding the early evidence is a challenge. "The pre-Nicene church was a secret society, which deliberately intended to seclude knowledge of its liturgy from all but its own tested members" (Ibid., 209). Scholarship has concentrated on finding an overriding outline and has recently focused on Apostolic Constitutions Bk. VIII and on Hippolytus (Ibid., 210). Dix moves on to a brief survey of some of the scholarship, much of which he considers to be unfortunately opaque. The question, upon further investigation, is what the pre-Nicene church was intending by the eucharist, as well as how that is expressed in different times and places (Ibid., 214). Dix concludes that our answer is found not in the words but in the actions (Ibid., 215). The central theme of thanksgiving is reflected and follows the same pattern as the prayer in the Jewish grace(Ibid., 21). Dix continues with an analysis of the late 4th century thanksgiving from Alexandria, the liturgy of S. Mark (Ibid., 218). His conclusion when considering this as well is that the first half of the eucharistic prayers is very consistent, while the second half has more divergence (Ibid., 220). "It is possible to conceive of a primitive type of eucharistic prayer which consisted simply of a 'Naming' of God, followed by a series of 'Thanksgivings' for the New Covenant and concluding with a 'glorifying of the Name'?"" (Ibid., 220). Dix sees this as consistent with the Jewish berekah. Dix traces this pattern in the different rites, showing it is a distinct possibility. Dix then asks if there is a clear start to the "second half" of the prayer (Ibid., 225). He cannot locate it at a precise point. Yet he does see an overall theme of purpose, "to define the meaning of what the church does at the eucharist and relate it to what was done at the last supper" (Ibid., 227). This observation leaves Dix with a view that the prayer is simply a tool to express the entire action of the eucharist in words. If this view is correct, Dix considers it to harmonize the entire ceremony and explain all the developments without bringing in other theories based on developments about which we know nothing.
Chapter 7, "The Eucharistic Prayer" pp. 156-207.
Dix pauses at the start of this chapter to review that the eucharist was viewed as an action, with the meaning of the action described in the eucharistic prayer. The content of the prayer was not nearly as predictable as the other elements, which remained remarkably alike across time and place. In this chapter Dix will show the major variants in the eucharistic prayer, often laying out the texts in full.
When considering the pre-Nicene prayers, though the Church was functioning in many areas, we have only three texts from prior to the council of Nicea. These are from Rome, Alexandria, and Antioch, the three most important metropolitan churches of the time. Dix thinks if we had texts of other pre-Nicene eucharistic prayers the differences would be very slight in meaning but significant in details. This is what he finds among Rome, Alexandria, and Antioch (Dix 2005, 157).
Dix begins with the Roman tradition from Hippolytus (Ibid., 157). After giving the text of the prayer, Dix reduces it to a conceptual outline then makes comments on some specifics, finding parallels in Justin Martyr, a generation or two earlier than Hippolytus (Ibid., 159). Significant in Dix's understanding is that Hippolytus considered the eucharist to be a means by which Christ abolished death (Ibid., 160). Chief issues in the Roman prayer are the "institution as the authority for what the church does in the eucharist" (Ibid., 162), the act being offering and receiving the bread and cup, and the anamnesis, or "recollection" feature of the rite.
Next, Dix treats the Egyptian tradition. There is no clear text, but there is an 11th century document with a prayer attributed to Serapion around 339-360. Dix considers it reliably ancient and Egyptian but thinks it may have undergone some editorial changes (Ibid., 162). Dix observes that the outline is basically the same but the prayer, though longer, is less precise and specific (Ibid., 164). The prayer adds intercession for individuals and remembrance of those who have died. In general the structure is the same but the composition is much looser (Ibid., 172).
Syria was never as cohesive as Egypt. However, Antioch emerged as the leader in Syrian Christianity fairly early (Ibid., 173). Despite many different customs, the Liturgy of St. James, adopted in Antioch in the 5th century and composed certainly earlier, stands as an example of the eucharistic prayer (Ibid., 176). The liturgy is especially important due to its Semitic roots (Ibid., 178). Dix examines two Syrian prayers, those of SS Addai and Mari and that of S. James. The prayer of SS. Addai and Mari is very significant in not mentioning the eucharist at all, as well as having a very allusive style (Ibid., 186). Dix then moves on to S. James, which exists in three distinct texts (Ibid., 187). After presenting the texts Dix makes a comparison of the various prayers, tracing common elements and later developments. Again he finds the overall structure similar but with wide variety in details.
Dix opens this chapter with a telling reminder. "We have said that despite its extreme structural simplicity there was no ideal of squalor or poverty about the pre-Nicene celebration of the eucharist" (Dix 2005, 141). The worship was treated with dignity. Churches had substantial furnishings and works of art. Yet the structure of the worship itself was quite simple. On pp. 142-144 Dix creates a parallel version which would make sense to the English person of his time. It is all simple but dignified. At the same time Dix emphasizes that to be a Christian was to be at least potentially liable to the death penalty through the third century. Despite all the opposition, Roman penalties notwithstanding, Dix says the Romans never attempted to refute Christian beliefs. "The persecutors were not concerned to produce sincere believers in the deity either of the emperor or of the Olympian gods, but to put an end to the illegal meetings of the christian ecclesia . . . there was no parallel attempt by a counter-propaganda to discredit christian beliefs or to defend pagan ones" (Dix 2005, 147). Not until the persecution under Diocletian (303-13) were there propogandic attempts to refute Christians (Dix 2005, 148). Worship remained a capital offense. Attempts by Christians to explain their faith were relatively rare. When they happened, such as in Justin's First Apology they were ineffective at changing public opinion (Dix 2005, 150).
At issue is the centrality of gathering for worship, and particularly the eucharist. "It was a burning faith in the vital importance of the eucharist action as such, its importance to God and to the church and to a man's own soul, for this world and for the next, which made the christians cling to the rite of the eucharist against all odds" (Dix 2005, 151).
"In this chapter we shall study what may be called the skeleton of that 'four-action shape' of the eucharist whose first century origins we have just investigated" (Dix, 2005, 103). Dix here looks just at the structure rather than the meaning. The four actions are the offering, the prayer, the breaking of the bread, and the communion.
In the pre-Nicene period the greeting is the peace of God, not simply a prayer that the Lord would be present. This reflects the fact that all unbelievers had been sent away (Dix 2005, 103). A spreading of the table linen followed, then the eucharist itself. After all had brought their offerings there was an invitation, the bishop's prayer, then the bishop would break bread and commune himself (Dix 2005, 105). The communion was received standing. The reply of each was "amen." The vessels were then cleansed and the congregation dismissed. People would take some of the bread home for mornings without the liturgy. Deacons would take bread to those who could not be present or to assemblies lacking a bishop (Dix 2005, 05). Beginning on p. 105 Dix considers these parts of the eucharist in more detail.
The greeting and kiss of peace were self-consciously guarded as a time for reconciliation and never as a mere formality (Dix 2005, 105-106). Within the Christian court system which existed by the third century the bishops and presbyters purposely made judgments early in the week so in case of contest the matter could be resolved and all parties reconciled prior to the next eucharist.
The offertory is the means by which the bread and wine arrive at the altar (Dix 2005, 111). Dix shows that Clement, Justin, and Hippolytus all saw a particular order of events and order of roles and responsibilities in the eucharist including in the offering of the bread and wine (Dix 2005, 112). Irenaeus' application of this act is that the people give themselves to God and God gives himself to the people (Dix 2005, 117).
Dix mentions in brief the ceremonial handwashing, which he sees as a fifth-century innovation (Dix 2005, 124). The bread and wine are recognized as present. Then the eucharistic dialogue and prayer follow a very old tradition (Dix 2005, 126-128).
In the breaking of the bread Dix observes the pragmatic implications. It needed to be broken to distribute. Sometimes there were multiple loaves. Relatively early a statement of purpose - broken for you - was often added (Dix 2005, 132-133). The communion itself follows, with an emphasis on the leaders distributing to the people. It is itself followed with an emphasis on the leaders distributing to the people. It is clear in early practice that the elements are considered the true body and blood of Jesus (Dix 2005, 138).


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In BNG webinar, Ryan Burge details the double threat to denominational churches in America
NewsJeff Brumley | April 27, 2021
Clergy and congregational leaders worried about losing members to the swelling ranks of the religiously unaffiliated need to widen their focus of concern to include the rise of the non-denominational church movement, Ryan Burge said during "Understanding the 'Nones,'" an April 26 webinar hosted by Baptist News Global.
"Non-denominationals were 4% of the population in 1996, and they are 12% of the population today. Nearly a quarter of all Protestants in America today are non-denominational, up from 3% 30 years ago," said Burge, a political scientist at Eastern Illinois University and author of the new book The Nones: Where They Came From, Who They Are, and Where They Are Going.
As a result, denominational Christianity faces a challenge from two separate forces: Americans seeking less-structured church experiences, or none at all.
Ryan Burge
"There's been a drop off in churchgoing, but I think the question is actually kind of double barreled: it's the nones on one side and non-denominationalism on the other side," said Burge, also the pastor of an American Baptist congregation in Illinois.
During the webinar moderated by BNG Executive Director Mark Wingfield, Burge covered topics ranging from the identity and growth of the "nones" and the cultural forces that gave rise to them. The event also ventured into discussions on membership, how churches can be more relevant in a post-COVID environment and why ministers needn't feel responsible for the existence and impact of the nones.
Who are the 'nones'?
One reason pastoral guilt is pointless is that the trend is just too massive, and has too much momentum, to be stopped, Burge said. "Nones" currently comprise 34% of the U.S. population. They made up just 5% of Americans in the 1970s and reached 22% by 2008.
"They've grown 50% in the last 12 years," he said. "They are, without a shadow of a doubt, the fastest growing religious group in America."
And there are significant subgroupings of nones including atheists and agnostics, who each represent 6% of the population, while 21% of Americans identify on surveys as the more common type of "none" — people whose religion is "nothing in particular."
"If you add those three groups together, we call them the 'nones,'" Burge explained.
Further reason to avoid despair is that many in the "nothing in particular group" are not hostile to religion, as are atheists and agnostics, Burge said. "Nothing in particulars are the people who I'm really the most concerned about as both a political scientist and a pastor because they are just on an island off by themselves and really don't feel connected to their communities. They are the group that the church should reach out to more."
"I hope pastors, especially, will stop making a boogeyman when they talk about the nones."
And this is a group church leaders should stop being afraid of, he added. "I hope pastors, especially, will stop making a boogeyman when they talk about the nones. It's not Richard Dawkins with the philosophy professor in God's Not Dead. That is not the typical none."
"The typical none is someone who does not have a college degree and who makes less than $50,000 a year. Many are struggling economically, socially and spiritually and are disconnected from society. More than 60% of all nones are nothing in particular, so we need to start thinking about the nones and a more inclusive way," he advised.
"So, stop debating atheists. It's a waste of time. They're never going to convert." But the nothing in particulars remain viable candidates for church outreach.
The nothing in particulars, like others who have dropped out of church for various reasons, will not be reachable forever, though, he added. The longer they are gone, the harder it becomes to bring them back into the fold.
A personal quest
Burge admitted that as both a social scientist and a pastor, he has a personal stake in the subject at hand.
"My church is also dying. We had 300 people when we moved into our building in 1968. Today we have 15 on a good Sunday, and we're probably going to close in the next three or four years."
A desire to understand the motivations of nones led Burge into years of research that culminated in his new book, he said. Hence, his research, writing and speaking are much more than academic exercises.
"Most pastors think, 'Why is this happening?' At least in my case, I feel like I have the tools and the training to start answering those 'why' questions in an empirically rigorous way and then share that journey with everyone else."
Death of the social desirability bias
Another factor of why the religiously unaffiliated population is growing so rapidly is that the numbers, until recently, may not have fully reflected many Americans' attitudes toward church, Burge said.
Social scientists attribute that to a polling concept known as social desirability bias, in which survey respondents lie when asked to identify religious identity and devotion.
"They would tell you the right answer, not the real answer," he explained. "And the right answer was they were Christian or Protestant, typically Baptist or Methodist or something like that."
As modern polling has moved from in-person and telephone surveys to online surveys, the social desirability bias has faded, Burge said, leading more Americans to be forthcoming about their disaffiliation from religion. "I think part of what we're seeing is not a rise in the nones, but just them being more honest on these surveys and telling us what they really are."
The rise of the non-denoms
Burge outlined a massive shift in religious identity as non-denominational churches have surpassed denominationally affiliated congregations across America — a phenomenon that is uniquely American, he said.
For example, a large portion of Americans raised as Baptists have joined non-denominational evangelical churches as adults, he said. "They're not leaving the tradition, they're leaving the denomination, which kind of tells you what's going on with America as we're seeing this huge transference."
In turn, the prevalence of non-denominational Christianity reflects the fragmentation of American society because non-denominational churches are not connected, focus almost exclusively on their own participants and avoid controversy at all costs, Burge said.
"They are growing because they are anti-institutional. They reject labels," he said. "They … strive to be generic and vanilla and noncontroversial because if your No. 1 job in life is to grow, then the one way to assure you you're not going to grow is to be partisan, to be divisive and to talk about racial and political issues."
The fragmentation of evangelicals also is evident in the absence of readily identifiable national leaders, Burge noted. "You could start ticking off a list of people in the '90s who spoke for evangelicals," but today it's difficult to makes such a list. Even Franklin Graham, a longtime champion of fundamentalist causes, recently was chastised on social media for promoting the COVID-19 vaccine — further evidence of fragmentation.
"Denominations gave structure and order and communication," he said. "Today is just a free for all amongst evangelicals."
What's lost and what's gained
The non-denominational trend is so powerful that many churches no longer want to be associated with denominations – even when they are associated with them, Burge said. That's why such affiliations usually are omitted from church names, signage or websites.
What's lost in this trend is the power of denominations to effectively pull churches together on mission.
What's lost in this trend is the power of denominations to effectively pull churches together on mission, he explained. "If there's a tsunami in Indonesia, the Southern Baptists can put boots on the ground in 24 hours and put relief funds on the ground in 24 hours" while a non-denominational church "has no apparatus outside their local community."
What draws people from traditional to non-denominational churches, though, is not missions but personal needs being met: multiple service times, convenient small-group and family ministries and never being asked to volunteer or to become members, he continued. "In these non-denominational churches that are growing very rapidly in America, many of them don't even have membership as a concept."
But easy in also means easy out, Burge said. "There is no attachment, no strong sense of community. A lot of those people will come for a while and then leave and go to another non-denominational church because they don't create those strong ties."
Coming out of the pandemic, traditional churches are well situated to offer the sense of community many Americans now crave, he advised.
"Set up barbecues or horseshoe tournaments but no preaching, no tracts, no praise and worship music, no service. Just come enjoy the grounds. Have your kids come. Everyone can sit around and hang out and just talk about whatever you want to talk about," Burge said. "Most people who come to church come for the wrong reasons and stay for the right reasons. So, let's give them more wrong reasons to come, give them more opportunities for entry, and then if they want to keep coming for the gospel and the theology, great."
The outlook for denominations
Overall, the outlook for denominational churches is neutral, at best, Burge said. "Everything is either holding steady or declining."
At the moment, 10% of the U.S. population is made up of mainline Christians, a segment expected to diminish to 5% in a decade.
Burge described the decline as "radical" given that mainline Christians represented 30% of Americans in 1976. "They were literally the largest religious tradition in America in the 1970s."
"People in the middle don't have any place to go (to church) anymore."
That leaves mostly conservative churches and the religiously unaffiliated as the two major options in the U.S.
"People in the middle don't have any place to go anymore," Burge said. "The churches that are left in America are almost always theologically and politically conservative, especially among white churches."
Burge said this ties back into his concern for pastors who may be consumed with trying to counter these massive social trends.
"No matter how good I preach or how I minister, how much I love you or feed my sheep, at some point you can't beat these forces going on in the world. You just need to understand that your job is to do the best you can with what you have, where you are and let everything else happen around you."
Ryan Burge sifts the data to paint an evolving portrait of the 'nones'
Gen Z and growth of the 'nones' might have swung presidential election
Faith leaders see 'nones' coming to church for community, spiritual direction
Tell the Jesus story and stop worrying about numerical growth, historian advises
Watch the full webinar here.
Tags:church attendanceThe Nonesresearchnon-denominationalRyan Burgedatachurch affiliation
Jeff Brumley
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Just as school in returning, at least in Australia, this wonderful two book collection from Leigh Hobbs surfaces to either remind teachers what they are in for, or children what they can get up to, during school hours.
4F for Freaks is a special classroom for those children who have, let's be nice and call them 'issues'. They have a new young teacher beginning this term and simply cannot wait to meet her. On the first day the Headmaster brings Miss Corker in to meet the new class and introduces all of the children to her! Oh Dear!
By the end of the first day 4F think that is the end of their new teacher – they have done it again. But the next day Miss Schnorkel arrived; she was their new teacher and before 4F knew what was happening, they were doing things they had never done before, like becoming the 'teacher's pet'.
And before they knew it school was definitely very different and so they had to have a meeting to discuss this terrible situation. But who was secretly listening at the meeting?
Freaks Ahoy sees the class of 4F take to the high seas with all the mischief they could possibly think up, that is until and formidable Miss Schnorkel steps in once again, to rescue the teachers who are taking long service leave on their cruise liner, which somehow 4F managed to board.
4F spent the day creating mayhem where ever they went but by the time the returned to school Miss Schnorkel believed the day had been very well spent, as they had all learned lessons about something, even while they were out to expose Miss Schnorkel, revealing who she really was!
Mayhem and merriment are delivered in style from the very fluid pen of one of Australia's most love children authors, Leigh Hobbs, as he draws on his own experiences as a teacher to create some of the many and varied characters of 4F.
Fabulous illustrations coupled with great storylines are as always hugely entertaining, just let's hope the readers of Freaks on the Loose, and do not get any ideas!


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text:
Keller Fruzsina Adél (Veszprém, 2003. szeptember 19. –) légtornász, tornász.

Sportpályafutása
Három éves kora óta sportol. Korábban kézilabdázott és tornázott. Tagja volt a veszprémi Cholnoky Mozgásművészeti Stúdiónak, amelynek tagjaként 2016-ban a németországi Weisweilerben a 38. Gárda és Showtánc Európa-bajnokságon az "A" kategóriában 2. helyezést ért el.

2017-ben ismerkedett meg a légtornával a veszprémi Légtorna és Légtánc Egyesületben. Rögtön első országos versenyén harmadik helyezést ért el. 2018-ban ezüst-, 2019-ben két aranyérmet szerzett. Hetente egyszer a Rippel fivérek akadémiáján vesz részt edzésen.

A légtánc mellett a hagyományos torna sportágban is eredményes. 2014–2015-ben a Torna Diákolimpia pécsi elődöntőjén egyéni összetettben a 4. helyen végzett, a 2018–2019. évi országos döntőn egyéniben a hatodik helyet szerezte meg, a 2019–2020. évi országos elődöntőn egyéni összetettben a 2. helyen végzett.

A légtornában egy igen hosszú selyemkendőbe kapaszkodik a sportoló, hol a kezével, de leginkább a lábával, és a függönyszerű anyag segítségével mutat be megvalósíthatatlannak tűnő, látványos, lélegzetelállító akrobatikus gyakorlatokat, zuhanásokat, forgásokat, úgynevezett bekötéseket. Számára a légtorna nemcsak egy sport, hanem előadó-művészet és életstílus is egyben.

A 2016-ban Nagy Kálmán által rendezett Reszkető gerenda című film szereplője volt.

Versenyek
Hajnal Mozgástér országos légtáncverseny, Silk
 3. hely (2017),
 2. hely (2018),
 1. hely (2019)
II. Lariel országos légtáncverseny, Silk 1. hely (2019)
XI. Botev kupa–Sztoján Hanna emlékverseny, leány összetett 3. hely (2019)
Aerial and Pole online championship junior 13/16, Silk 1. hely (2020)

Díjai, elismerései
2014: Jó tanuló, jó sportoló ("kitűnő tanulmányi munkájáért, az anyanyelvi és német nemzetiségi versenyeken való kiemelkedő szerepléseiért, a játékos sport-, atlétika-, kézilabda- és táncversenyeken elért kimagasló eredményeiért")

Jegyzetek

Források

További információk

2003-ban született személyek
Veszprémiek
Magyar női tornászok
Élő személyek

redpajama_set_name: RedPajamaWikipedia


text:
Google - Breaking News
New Republic Pulls 'Inappropriate And Invasive' Op-Ed About Buttigieg's Sexual Preferences
talkingpointsmemo.com 07/13/2019 19:06:00 Nicole Lafond
An "inappropriate and invasive" op-ed about 2020 presidential candidate Mayor Pete Buttigieg's sexuality was pulled after widespread backlash on social media.
The editorial, which was penned by�Dale Peck and entitled "My Mayor Pete Problem," was pulled from the website on Saturday and replaced with an editor's note.�
"Dale Pecks post 'My Mayor Pete Problem' has been removed from the site, in response to criticism of the pieces inappropriate and invasive content. We regret its publication," the note said.
According to screenshots posted to Twitter, Peck referred to Buttigieg as "Mary Pete" and mused about the South Bend, Indiana mayor's struggle with his sexuality as a teenager. Peck speculated about Buttigieg's preferences for sex, as well and argued that the two were not the "same kind of gay." Both Peck and Buttigieg are openly gay.
Upon initial criticism, a New Republic spokesperson told CNN that the piece was meant to be satire.
TNR's response to my request for comment: "The New Republic recognizes that this post crossed a line, and while it was largely intended as satire, it was inappropriate and invasive," Chris Lehmann says https://t.co/ExXYUNe1SU
— Brian Stelter (@brianstelter) July 12, 2019
Published on Sat, 13 Jul 2019 19:06:00 GMT, © All rights reserved by the publisher.


text:
When a successful television writer's daughter becomes the interest of an aging filmmaker with an appalling past, he becomes worried about how to handle the situation.
Director: Adam Escott, Jeremy J. Mohler, Louis C.K., Nick Vanderpool
Actors: Albert Brooks, Charlie Day, Chloë Grace Moretz, Ebonee Noel, Edie Falco, Helen Hunt, John Malkovich, Louis C.K., Pamela Adlon, Rose Byrne, Sincée J. Daniels
Keywords:Daddy I Love You папочка я люблю тебя
Zombie Massacre
The Midnight Man
When Grady, an assassin with a genetic disorder that renders him unable to feel pain, is sent on a high-stakes assignment, his world is turned upside-down after an attack when…
Spin Out
Billy and Lucy have grown up together in a small, close-knit Australian country town, where they form one of the town's most formidable Ute driving teams. When Billy takes one…
A comedy about finding your true love at any price. Dylan Ramsey resorts to snatching his beautiful neighbor's dog so he can spend time with her while they go on…
The Christmas Cabin
When Seth unknowingly interrupts Sammi's quiet holiday getaway at her family cabin, their hearts get more than they bargain for; The Christmas Cabin is a romantic comedy about finding unexpected…
Five-O
A lazy law school grad adopts a kid to impress his girlfriend, but everything doesn't go as planned and he becomes the unlikely foster father.
Twenty-something Alan (Gleeson) is down on his luck. Stood up at the altar and recently fired from his banking job, he finds himself working with his mother as a part-time…
Fast Lane to Malibu
The film follows randy college boys Zack and Brian on a trip to Malibu for a party where there's a shortage of boys but a bevy of buxom girls. Beset…
Genre: Adventure, Comedy, Drama, Romance
When the incompetent Officer Frank Drebin seeks the ruthless killer of his partner, he stumbles upon an attempt to assassinate Queen Elizabeth.
Misery Loves Comedy
Over fifty very famous American and Canadian funny people (filmmakers, writers, actors and comedians) share life and professional journeys and insights, in an effort to shed light on the thesis:…
The Reluctant Dragon
Humorist Robert Benchley attempts to find Walt Disney to ask him to adapt a short story about a gentle dragon who would rather recite poetry than be ferocious. Along the…
Genre: Animation, Comedy, Family, Fantasy, Music
Trailer: I Love You, Daddy


This post contains spoilers. Big, serious spoilers.
There is a strange alchemy whereby, if you pile up enough cliches, one on top of another, at some point they begin to become convincing, even moving. Once banal, they take on the air of inevitable truths once they reach critical mass.
At least, I think that's what happens. It's the only way that I can explain how it would be that I enjoyed 'Wonder Woman' so much.
I did not expect that I would see 'Wonder Woman', much less like it – it didn't appeal to me at all. Firstly, Wonder Woman herself has always struck me as lame, in the same way that Superman is lame: too strong, too good, too generic. Secondly, the obviousness of the feminism irritates me. It felt patronizing, as though the creators of the comic books realized that they needed a female hero and then put no effort into it: 'She's, uh, gonna be great. She's strong, very strong, and hot, obviously. She's wonderful: Wonderful Woman. No, Wonder Woman! Her power is…that she's wonderful!' It's as though they didn't think that women would notice that she was a completely unfleshed-out character.
But I ended up going with a friend to see 'Wonder Woman' last night, and, despite the fact that all my objections are completely accurate, I loved it.
For those who are unfamiliar, 'Wonder Woman' is Diana. She is an Amazon; in fact, she is the daughter of Hippolyta, Queen of the Amazons. She was born on the island of Themyscira, which has been enchanted by Zeus until such a time when the Amazons will emerge to destroy Ares, the God of War.
Themyscira is where we meet Diana, when she is a young girl being raised by a group of warrior women with messy braids, all gorgeous and aging extremely gracefully. Diana longs to be a warrior like her mother; she is determined to personally wage war against Ares, and in particular to wield the sword which her mother calls the God-Killer, the only weapon which can slay him. Her mother is reluctant to train her, and her mother and aunt are prone to ominous whispering about how Diana is different from the other Amazons, and any competent moviegoer will realize immediately that it is Diana herself who is the God-Killer and that she is destined to go mano a mano with Ares.
One day, a plane carrying Chris Pine will puncture the protective bubble around Themyscira. Diana will save his life, and learn about World War I, the foretold war to end all wars, and she will determine to leave the island, find Ares, and save mankind.
And now the cliches will come fast and furious: Diana will be shocked by the wickedness of men, the wantonness with which they destroy each other. She will literally fall in love with the first man she sees, and then despair even of his goodness. She will meet Ares, but he will not be the man she expected (but, if you've ever seen a movie before, he will be exactly who you expect). She will nearly give in to rage and join Ares in his decision to rid the world of men. She will realize, at the last moment, that there is still good in man, and she will vow to protect mankind. Her love will be sacrificed in service of this realization.
What a totally normal-looking couple.
The banter is remarkably good. The conversations in particular between Diana and her male co-star are excellent. They are funny and awkward and convincing and charming they carry a lot of the movie.
The fight scenes are cheesily magnificent. There are lots of shots of muscular women in gladiatorial outfits making improbable moves with archaic weapons, and it's really fun to watch.
Formula is relaxing. When you know exactly what's going to happen, you can be present in the action in a movie in a way which facilitates a certain kind of appreciation. You can let the movie carry you, and the pounding theme music and beautiful people and gorgeous scenery can all have the narcotizing effect they were meant to have. Your critical thought dissolves into a pleasurable, well-produced cinematic experience.
'Wonder Woman' allowed me to achieve this state – I had a blast. It's not that it was a good or bad movie – that really isn't the relevant question. It was entertaining.


text:
Aishwarya Manivannan
Lady with the moves
A dancer? A martial artist? Aishwarya Manivannan would say that the moves in a Silambam duel are as rhythmic as the moves in a dance form like Bharatanatyam. At the World, Asian and National Silambam Championships 2015-16, she won a total of 7 Gold, 6 Silver, and 4 bronze medals. Apart from a martial artist, this power persona is also a designer who loves handlooms.
Swords at hand, feet firmly planted on the ground - Aishwarya is a picture of perfect balance. One that flows into the other walks of her life as well. She is at the core of her being, an artist. A professor of art and design, Aishwarya is a Silambam Martial Arts Practitioner and an ardent proponent of creativity.
More often than not, artists possess a kind of tunnel vision - focusing on their art, looking at it in isolation. But to Aishwarya, art is fluid. Everything in life can express itself in the form of art, and each piece of art can be influenced by another. "Life isn't about one, to the exclusion of others," is her belief.
It was this philosophy that moved her to practicing Silambam, which her Bharathanatyam guru recommended to her as a way to refine her dance movements. She loved it so much, that she was enticed into exploring it further.
Aishwarya has so far, won 7 Gold, 6 Silver and 4 Bronze medals in Silambam. She has represented India in International Championships and even holds a Diploma in Silambam Fencing. With her strides in this ancient Indian martial art, she is bringing forth an art form that dates back 3,000 years.
According to her, Silambam is not about unbridled aggression. It's a perfect balance of the body and mind. A perfect harmony between creativity and strategy. And it is every bit an expression of beauty as it is of strength.
Moonmoon Mukherjee
Queen Of Her Game