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Time and Eternity: The Medieval Discourse

This quantity consists of chosen papers from the most strand, ? Time and Eternity? , on the 7th overseas Medieval Congress held in July 2000 at Leeds. It attests to the truth that the medieval adventure of time and eternity used to be wealthy and complicated, and that its research is open to varied techniques and strategies.

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Its simple structure was: Scripture (Mark 10:13-16) Questions Baptism Aaronic Blessing Declaration 145 Rubric (on Prayer, The Lord’s Prayer, Hymn and Benediction) This Congregationalist order occupied less than two pages in Forms. It was much more simple than both Hunter’s and Jackson’s texts. Elements in common with the other order in Forms included the biblical text; the Aaronic Blessing; the Declaration (though the order of the last two were reversed and the wording was slightly altered); and the baptism itself, with the trinitarian formula.

119 Similar observations apply to Methodist hymnody, one of its best Baptism in the Founding Traditions and Forms of Service 25 sources for liturgical theology. In spite of the significant number of hymns devoted to baptism by the Wesleys, few of them actually got into Canadian hymn books. 120 On the other hand, British Wesleyan sympathies for the Sunday Service were not entirely lost. 121 Prayer Book liturgical forms tended to be recovered (albeit, often significantly revised by the method of omission).

While they were each given the same title in Forms, their original titles are the first clue that they were not simply three versions of the same service. The Methodist order appeared as “Ad- 32 Chapter 1 vancement from Catechumen Membership to Adult Membership” in the Discipline. The Presbyterian order was “An Order for the Admission of Baptized Persons to Full Communion” in BCO (1922). The Congregationalist order was “The Reception of Church Members at Holy Communion” in the Book of Congregational Worship (1920).

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