Thus far, we have established that, unfortunately for those who are ecumenically minded, sharing the table of the Lord seems more like a fantasy than a reality. We have established that between Catholicism and Protestantism the theology surrounding the Lord's Supper is too much for the different factions to be reconciled.
But the question ought not to be, "How do you view communion?" but rather "Who would Jesus eat with?"
Consider the following. We often talk about how Jesus went out to the poor, the despised, the sinners. We sometimes emphasize Jesus' work among the oppressed and Jesus himself says "I came not for the righteous but for the sinners."
However, when we look around our Churches, what do we see? I've talked about religiosity before, but that's not what I am going for today. How do we see the Lord's table?
Last post I mentioned the way the Roman Church treats the Eucharist. Our theology views it more of the Body of Christ, as a sacrifice. Until Vatican II our tradition was reminiscent of ancient Jewish practices, where only the priest was allowed to enter the sanctuary for the sacrifice and all the people were left in wonder and awe about what he was doing. Now, the priest faces the congregation, but we still treat the Eucharist with the same amount of sacred fear.
This, of course, is why there is so much emphasis on sanctity and holiness. In the Middle Ages, the peasantry were afraid of blaspheming by taking the Eucharist unworthily. The Church said that they needed to take it once a year, but the people were afraid of damning themselves. Thus the practice of lifting up the host became popular, as many of the common people were reluctant to partake but felt that at least seeing the host would be enough. This is also why the cup was inaccessible to people until after the Reformation. Were some of the Blood of Christ to spill on the ground, the person who spilt it would have committed a grave sin. The risk of damnation was too great.
Of course, Luther's understanding of Eucharist was very different. Luther viewed it more of communion, as the Lord's Supper. Thus, to deny people would be too exclude them, rather than to save them. Such a view of the Eucharist, I think, is more in line with Jesus' own teaching.
When Jesus gathered with his disciples for the Last Supper, consider briefly whom he did invite and whom he did not. At the table with him were Judas, his betrayer; Peter, who would deny him three times in one night; Thomas, who would not believe Jesus was resurrected until he was with his own eyes; and the two apostles who did not even recognize Jesus on the way to Emaus. Forget Levi the tax collector and the rest of the fishermen and shepherds, Jesus ate dinner with people who were not genuinely loyal to him. He did not eat with his mother, who would weep at the foot of his cross; Mary Magdalene, who would be the first to his tomb Sunday morning; Joseph of Arimathea, who would bury him; or any of the other disciples who were faithful to him when his apostles fled the garden.
Today, in the Roman Church, we tend to think of communion as a gathering of saints. When Jesus broke bread for the last time before his death, he was communing with anything but a gathering of saints. We restrict and shun and emphasize "worthy" participation. Of course, we do not limit it the same way that Mormons do, but nonetheless we do not allow outsiders to partake.
Jesus granted grace to any who had faith enough. The early Christian Church, because of their justified fears, restricted participation in the community to those who proved their loyalty (usually through a catechetical program that lasted three years). Today, we have no such fears. Today, the Christian Church is not in danger of spies or traitors, at least not from without. Perhaps Eucharist should be extended to any and all who have faith, and our scrutiny should not be to those who would sit at the table of our Lord, but those, namely the bishops and priests, who sit in the Lord's seat at the table.
Friday, April 22, 2011
Sunday, April 17, 2011
Eucharist
A friend of mine and I were out a couple nights ago and at some point, as we were waiting for a movie to start, the conversation came to the topic of the Eucharist. I had pointed out to her that since she is Presbyterian, she ought not to take the Eucharist at Mass. This deeply troubled her. She felt that taking the body of Christ, as the body of Christ, was important, and that since only a few Christian traditions, Roman Catholics among them, have theologies which make the Eucharist the real presence of Christ, she should like to partake of the Eucharist at Catholic Masses.
As Easter approaches, a look at the Eucharist and what it means is, I think, appropriate.
To begin with, I think examining the historical development of Eucharistic theology is appropriate. The word "transubstantiation," used primarily to describe Roman Catholic Eucharistic theology, was invented by Martin Luther in an attempt to critique Catholic theology. Luther proposed that the "actual presence" of Christ was not present in the Eucharist, but that it was merely the representation of Christ. Because of this emphasis, Lutheranism moved from a focus on the "Body of Christ" to the "Priesthood of Believers." This distinction is an important one because it reflects the Christology of Lutheranism versus Catholicism. Luther understood the importance of the Eucharist symbolically while the Catholic Church continued to understand it actually. Luther did, however, still emphasize the importance of Communion and saw it as one of the three sacraments, the other two being baptism and confirmation, that were essential for Christian life.
John Calvin, however, took an even more skeptical view of the Eucharist. Calvin did not see any real importance to it and argued that the only sacrament was baptism. Communion was a purely symbolic act of union with the rest of the Church and none of it reflected our relation to Christ. For this reason, some Protestant Churches, following in the tradition of Calvin, do not even have Communion available every Sunday.
Thus we have sharp contrasts between main stream Christian faiths in the West. Every other Protestant denomination has Eucharistic theology that usually lies somewhere between the Catholic understanding of the actual presence, to the point where spilling the consecrated wine literally means spilling Jesus' blood on the ground, to Calvinism, where Communion is a nice gesture, but nothing more than that.
Because of the Catholic understanding of the Eucharist, the requirements for partaking in it are quite stringent. As a convert to Catholicism, I was not permitted (theologically, nobody was physically preventing me) from taking the Eucharist because I had not been properly initiated into the community. Since Catholics see themselves as the Body of Christ, and since they see the Eucharist as the actual physical presence of Christ, one may not partake of the Eucharist unless he or she is a member of the body of Christ. For those baptized into the Catholic Church (ie, baptized by a Catholic priest), the Eucharist is available, even before confirmation. For those baptized outside of the Catholic Church (ie, by another Christian minister) or not Christian (Mormons included), the Eucharist is only available after completing the Rite of Christian Initiation for Adults, a sort of catechesis. I went through this program myself two years ago, which culminated in my baptism, confirmation and first Eucharist. I am currently a volunteer for the Boston College RCIA program and those who are going through the program, with the exception of one of the candidates who was already baptized Catholic, must wait until confirmation for first Eucharist.
For those not in the know, the sacraments of baptism, confirmation and first Eucharist are considered the "sacraments of initiation." Catholicism is a "sacramental religion," meaning that the sacraments, or what we refer to as the sacraments, are given high priority. St Thomas Aquinas, in the Summa, lists seven sacraments: baptism, confirmation, Eucharist, confession, last rites, priesthood and matrimony. Because priests in the Roman rite are required to be celibate most people will never receive all seven sacraments and the only ones that were ever considered necessary for salvation were the three sacraments of initiation. As a sacrament of initiation, however, partaking in the Eucharist is an act of intentional communion. First communion, then, is the final step in "becoming Catholic." It is a wonderful celebration for those participating and symbolizes a celebration of having new members in the community.
For this reason, then, issues of the Eucharist can be quite divisive. Consider, for example, the fact that some American politicians have been denied the Eucharist for their political stances concerning abortion. This is quite a "big deal" because the act of denying Eucharist is a symbolic act of denying communion or friendship in the Body of Christ.
On the other hand, since Vatican II, the Roman Church has extended a hand of communion to the Orthodox Church and to the various Middle Eastern Churches that over the years became separated from Rome due to various conflicts, both theological and political. Currently, a Greek Orthodox, or an Assyrian Catholic alike can come up for Eucharist at any Roman liturgy in the world. This extension of communion represents the Roman attempt toward reconciliation. Granted, shared Eucharist does not heal all wounds, but the act of joining together in the Body of Christ is a start.
This leads, finally, to the question of ecumenism with Protestant Churches. It is one thing for Rome to finally reconcile with Constantinople, but it will be quite another thing to be restored to Western Protestantism. As mentioned before, both Luther and Calvin had radically different views of Communion from Rome, so it will be difficult for the Roman Church to allow Christians who do not believe the host to be the actual Body of Christ to participate in the Body of Christ. The Christian Church in the West, then, is at an impasse. If Rome allows communion with Lutherans and Calvinists, it denies its Eucharistic theology and its Christology. If Rome denies communion with Lutherans and Calvinists, we remain a divided Church. And somewhere in the middle, we, the members of Christ's Church get caught. We are prevented from full communion with our brothers and sisters in Christ.
As Easter approaches, a look at the Eucharist and what it means is, I think, appropriate.
To begin with, I think examining the historical development of Eucharistic theology is appropriate. The word "transubstantiation," used primarily to describe Roman Catholic Eucharistic theology, was invented by Martin Luther in an attempt to critique Catholic theology. Luther proposed that the "actual presence" of Christ was not present in the Eucharist, but that it was merely the representation of Christ. Because of this emphasis, Lutheranism moved from a focus on the "Body of Christ" to the "Priesthood of Believers." This distinction is an important one because it reflects the Christology of Lutheranism versus Catholicism. Luther understood the importance of the Eucharist symbolically while the Catholic Church continued to understand it actually. Luther did, however, still emphasize the importance of Communion and saw it as one of the three sacraments, the other two being baptism and confirmation, that were essential for Christian life.
John Calvin, however, took an even more skeptical view of the Eucharist. Calvin did not see any real importance to it and argued that the only sacrament was baptism. Communion was a purely symbolic act of union with the rest of the Church and none of it reflected our relation to Christ. For this reason, some Protestant Churches, following in the tradition of Calvin, do not even have Communion available every Sunday.
Thus we have sharp contrasts between main stream Christian faiths in the West. Every other Protestant denomination has Eucharistic theology that usually lies somewhere between the Catholic understanding of the actual presence, to the point where spilling the consecrated wine literally means spilling Jesus' blood on the ground, to Calvinism, where Communion is a nice gesture, but nothing more than that.
Because of the Catholic understanding of the Eucharist, the requirements for partaking in it are quite stringent. As a convert to Catholicism, I was not permitted (theologically, nobody was physically preventing me) from taking the Eucharist because I had not been properly initiated into the community. Since Catholics see themselves as the Body of Christ, and since they see the Eucharist as the actual physical presence of Christ, one may not partake of the Eucharist unless he or she is a member of the body of Christ. For those baptized into the Catholic Church (ie, baptized by a Catholic priest), the Eucharist is available, even before confirmation. For those baptized outside of the Catholic Church (ie, by another Christian minister) or not Christian (Mormons included), the Eucharist is only available after completing the Rite of Christian Initiation for Adults, a sort of catechesis. I went through this program myself two years ago, which culminated in my baptism, confirmation and first Eucharist. I am currently a volunteer for the Boston College RCIA program and those who are going through the program, with the exception of one of the candidates who was already baptized Catholic, must wait until confirmation for first Eucharist.
For those not in the know, the sacraments of baptism, confirmation and first Eucharist are considered the "sacraments of initiation." Catholicism is a "sacramental religion," meaning that the sacraments, or what we refer to as the sacraments, are given high priority. St Thomas Aquinas, in the Summa, lists seven sacraments: baptism, confirmation, Eucharist, confession, last rites, priesthood and matrimony. Because priests in the Roman rite are required to be celibate most people will never receive all seven sacraments and the only ones that were ever considered necessary for salvation were the three sacraments of initiation. As a sacrament of initiation, however, partaking in the Eucharist is an act of intentional communion. First communion, then, is the final step in "becoming Catholic." It is a wonderful celebration for those participating and symbolizes a celebration of having new members in the community.
For this reason, then, issues of the Eucharist can be quite divisive. Consider, for example, the fact that some American politicians have been denied the Eucharist for their political stances concerning abortion. This is quite a "big deal" because the act of denying Eucharist is a symbolic act of denying communion or friendship in the Body of Christ.
On the other hand, since Vatican II, the Roman Church has extended a hand of communion to the Orthodox Church and to the various Middle Eastern Churches that over the years became separated from Rome due to various conflicts, both theological and political. Currently, a Greek Orthodox, or an Assyrian Catholic alike can come up for Eucharist at any Roman liturgy in the world. This extension of communion represents the Roman attempt toward reconciliation. Granted, shared Eucharist does not heal all wounds, but the act of joining together in the Body of Christ is a start.
This leads, finally, to the question of ecumenism with Protestant Churches. It is one thing for Rome to finally reconcile with Constantinople, but it will be quite another thing to be restored to Western Protestantism. As mentioned before, both Luther and Calvin had radically different views of Communion from Rome, so it will be difficult for the Roman Church to allow Christians who do not believe the host to be the actual Body of Christ to participate in the Body of Christ. The Christian Church in the West, then, is at an impasse. If Rome allows communion with Lutherans and Calvinists, it denies its Eucharistic theology and its Christology. If Rome denies communion with Lutherans and Calvinists, we remain a divided Church. And somewhere in the middle, we, the members of Christ's Church get caught. We are prevented from full communion with our brothers and sisters in Christ.
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