Reading...
Play button
Play button
Use LEFT and RIGHT arrow keys to navigate between flashcards;
Use UP and DOWN arrow keys to flip the card;
H to show hint;
A reads text to speech;
95 Cards in this Set
- Front
- Back
|
A Jewish sacrificial concepts: Holocaustum, Zebach..., Pesach
|
Sacrifice means to make holy or do a holy thing;
Holocaustum - whole burnt offering, gift consumed, pleasing odor Zebach - meal shared with God of drink/grain Zeback Todah - Sac of thanksgiving - a commemorative meal Pesach - Passover Memorial sacrifice, outside temple - not offering but action of remembering |
|
|
B. Jewish sacrificial concepts: Sedar
|
Sedar - meal at passover that features 1.) Haggadah the telling of the sory of being brought out of bondage in Egypt 2.) Berekah - basic table prayer; houses pattern that is crucial to HE: begins/ends with "blessed are you"
|
|
|
C. Jewish sacrificial concepts:Birkat ha Mazon
|
Abraham's prayer in the book of Jubilees will become Birkat ha Mazon. Jewish table grace said after meals. A pre-NT 3-part prayer that gets appropriated by early Xns.
|
|
|
Birkat ha Mazon
|
1. Blessing God for creation
2. Thanksgiving for redemption and salvation (don't conflate blessing and thanksgiving) 3 Supplication for Jerusalem and restoration through offspring - all decedents of Abraham |
|
|
Embolism
|
Additives or ballooning of a prayer like the Birkat ha Mazon. IE rememberance of saints, holy fathers,
|
|
|
Birkat ha Mazon in Chrisitianity
|
Didache - inverts format: blessing, thanksgiving (altered for coming of Christ), and supplication.
Remember 1st C Jewish prayer forms were fluid - there were other structures as well. |
|
|
Kavanagh on the Eucharist in early Xnty
|
We collide with the biggest liturgical change of all time when Paul tells Corinthians to separate the EU from the communal meal. It had been a real meal comprised of communion + agape meal.
This was first step toward wafer and wine. |
|
|
Evidence of Eucharist in NT
|
Not a lot exists. Last supper "do this in remembrance of me" - antecedent unclear. Three references: 1. Jesus stopping to break bread on the way to Emmaus,Luke 24:30, 2. Zacchaeus,Luke 19 3. Last supper
|
|
|
Structure of Last Supper if Passover was the guide - Matthew and Mark
|
a. hand-wash w/ prayer, b. sip of wine w/ prayer, c. breaking of bread w/prayer, d. sip of water w/prayer, e. 3-part table grace said over cup of wine: Blessed God, Thanksgiving for salvation, supplication for protection.
|
|
|
Structure of Last Supper if Passover was the guide - Paul and Luke
|
Follow a different structure - reflecting Hellenized world. Thanksgiving over both elements: bread and wine.
|
|
|
Structure of Last Supper if Passover was the guide - John
|
John is problematic - his meal appears at a differnt time than the passover meal described in Mt and Mk. He has Jessus dying at the Feast of Preparation - slaughter of the rams. For John this seems theological - associating Jesus with sacrifice of lambs.
|
|
|
NT - 2 different understandings of sacrificial language of Euch
|
1. In Mark and Hebrews, Jesus offers The Sacrifice that cannot be repeated; 2.Paul and others speak of an ethical sacrifice of living for God, sacrifice of praise, etc. 3. To which meal do we look?
|
|
|
Theme of sacrifice in NT
|
This was THE sacrifice and it is in no way repeated - it is a one time event - and no earthly sacrifice can touch it. Now sacrifice in NT is limited to Jesus' sacrifice on the cross.
|
|
|
Eucharist in Patristic Period - Didache
|
1. Includes a prayer something like the Eucharist (no words of institution, no quotation of Jesus) 2. Unbaptized are banned from ritual meal 3. No sense of reenacting Calvary(not repeating Jesus' sacrifice in some way), but ethical/praise sacrifice 5. Structurally based on Jewish table grace, with some changes
|
|
|
Didache's structural elements for something similar to Euch
|
Thanksgiving for redemption b/f blessing,
Supplication - more spiritualized than Jewish table prayer. 3 parts still present: thanksgiving, blessing, supplication |
|
|
Patristic Period:
Justin Martyr c. 150 on Euch Dialogue w/Tripho to Jews 135 1st Apology to pagans 150 |
1. Uses Eucharist as a technical term for Xn ritual meal; Justin speaks of "the thanksgiving" 2. The presider (not a priest) speaks on behalf of all, and the people's amen is their consent to it. 3. There is language of Christ being present in the B&W (stronger than Paul's language) 4. Things made holy/sacred by doing, saying and consumption; bread and wine made holy by offering of praise (not in order to sacrifice them) 5. Uses words of institution as commentary, not part of the liturgy; it's the why of what we're doing
|
|
|
Patristic Period: Hippolytus
|
Diff from Justin -b/c very clericalized therefore 4C1. This is a liturgical text rather than commentary; more of a script 2. Follows distinction of 3 orders, no amen needed to ratify 3. First record of institution narrative as part of prayer 4. Has elements of memorial/anamnesis, and offering/oblation 5. Not a reenactment of Calvary, though later developments push in this direction 6. Rome-Alexandrian axis, Syrian patterns
|
|
|
Anamnesis vs. Mimesis in Hippolytus
|
Anamnesis: A rich remembering like the haggadah - "this is the night we were delivered" A calling forth of something that happened in the past.
Mimesis - Repetition of the act. |
|
|
Patristic Period: Roman Pro-Anaphora
|
This is everything before the Eucharistic prayer (before action at the table). Existed from the end of patristic era 7th C to early middle ages. Introit (entrance of clergy), Kyrie (Lord have mercy), Gloria in Excelsis, Collecta (by 5th C ), Readings, Sermon, Creed, Dismissal of Cats, and in some places prayers of faithful
|
|
|
Patterns of Euch Prayers
|
2 Families or Patterns:
Roman-Alexandrian West Syrian |
|
|
Roman Alexandrian EP
|
One of two basic structures (w/ W. Syrian) and it contained: A two-part prayer with thanksgiving and supplication; Examples are Apostolic Tradition of Hippolytus; Liturgy of St. Mark from Alexandria; Roman Canon (came after AT of H)
|
|
|
West Syrian EP
|
One of two basic structures (w/ Roman/Alexandrian) and contained:
. 3 part prayer of Blessing, Thanksgiving and Supplication |
|
|
Early Eucharistic Prayers classic components
|
I-A-O-E (Appear in this order for our West Syrian EPrayers A, B, D) Institution Narrative - a retelling of the last supper; Anamnesis - deep remembering, calling up of past events, recalling Calvary; Oblation - offering of bread and wine to God;Epiclesis - invocation of HS, over bread and wine, and over people
|
|
|
Eucharistic Prayer - part 1 of Roman Alexandrian
|
E-I-A-O Roman Alexandrian. (HE-BCP Prayer C) EP/Anaphora contained: Dialogue, Preface, Sanctus, Commendation offerings, Commemoration of saints, Epiclesis, IN, Anamnesis, Oblation
|
|
|
Communion - part 2 of Roman Alexandrian
|
Peace, Fraction, Fermentum, Commixture, LP, Distribution, Blessing, Post Communion prayer
Dr. T. does not like this one b/c it is watered down - invokes spirit before offer gifts - which sounds like offering something other than bread and wine - like you want the HS to do something for you. |
|
|
West Syrian part 1 EP/Anaphora
|
EP/Anaphora contained: Dialogue, Preface giving thanks to God, Sanctus, IN, Anamnesis, Oblation, Epiclesis, Prayers for living and the dead, Doxology and people's Amen.
|
|
|
West Syrian Part 2 - Communion
|
LP, Fraction, Commixture in some places, Prayers for the church in some places, Invitation "Holy things for holy people", Distribution, Post-Comm Prayer, Dismissal
|
|
|
Propitiara
|
"make the gods smile" Romans in West had utilitarian approach to religion. Religion had a job to do - it was functional only.
|
|
|
Gallican Rite: Four fixed pts: Sursum corda, Sanctus, IN, Doxology
|
"The term Gallican strictly applies to the rite used in Gaul/France until it's suppression by the Roman rite completed by Charlemagne. These rites are organized in sets of masses. They differ in org from Eastern anaphoras and the Roman canon. Eastern anaphora is completely invariable - same all year round; The RC has variable preface acc to season.
|
|
|
Mozarabic Rite
|
A liturgy from the Gallican family developed in Spain c 400. Occupied by the Visigoths who recognized the rite as official in 633. Since Arabs occupied from 711-1085 it is called Mozarabic
|
|
|
West focus (Syrian)
|
Focus is on relationship, unity with heaven, process oriented; verbose litergy
|
|
|
East Focus (Roman)
|
Focus is utilitarian, practical, outcome oriented and seeking uniformity
|
|
|
Describe characteristics of Eastern Liter
|
Worship is seen as an experience of unity with heaven; Euch gives you a gimps of what heaven is like. East retains 3 part Jewish prayer pattern; Oblation and offering is set in context of thanksgiving; East talks about consecration being asked for but not preformed in the Eucharist; Hellenism - things are seen in relationship. East refuses to simplify; Divinization
|
|
|
Describe characteristics of Western Liturgy
|
Propitiatory in nature - purpose is to make God smile. Religion was task oriented; practical approach survives after Roman Empire. West - focus on simplicity - becoming like God
|
|
|
Eucharistic Presence
|
Chief issue driving liturgical theology in the medieval west is Eucharistic Presence. Asked: What is actually happening in Eucharist? When does it become something other than bread and wine? Roots - Augustine who decided when words of institution reach bread and wine. "words hit the thing"
|
|
|
Radbertus
|
9th C Abbot - argues JC truly present in Bread and Wine. - Roots of Transubstantiation but not quite there. Believed b&W become mere figures - coverings but JC is truely and objectively there. Figure=Covering, Truth=essense
|
|
|
Ratramnus
|
9th C - jr monk under Rad. Wrote tretise attaching Rad.
Figure is the body and blood Truth is Bread and Wine Reality of B&W does not disappear Unbelievers get B&Wm - only believers receive JC's B and B Wesley works of BCP - so Ratramunus has long reach Radbertus wins the argument eventual. |
|
|
Transignification
|
Karl Rahner echoes this Ratramnus idea around the time of Vat II - Bread and wine remain - but has taken on a new meaning . Physical or corporal reality not changed but at the consecration, the elements take on a newl significance of Christ's body and blood.
|
|
|
Transubstantiation
|
Working from Radbertus 9 C. Scolasticism in 13-14C Middle ages influenced by Aristotelian physics: Everyting has a substance essence; Accidents - those things we percieve by senses ie smell. These two make up our universe and never separate. - exception is Eucharist - the substance and accidents can be separated. B&W retain their B&W-ness as accidents. The essence is body and blood. That's transubstantiation. This was the way scholastics reconciled with Aristotle.
|
|
|
Lateran IV (1215)
|
Decrees transubstantiation as fruition of this line of argument. Becomes doctrinal teaching.
|
|
|
Aquinas 13C
|
Dominican Abbot born after transub was in place, who wrote Summa Theologia; tried to reconcile reason and faith - this means reconciling Aristotle and Christianity: Sacraments as grace infusion system. Original sin disordered our natures so we run after our appetites rather than follow reason. We need supernatural powers - hence the sacraments that give grace. Sacraments tap into God's predetermined policy of accepting JC's death on the cross as payment for sin. For Aquinas Euch is sacrament that maters most. AQ influences medieval piety.
|
|
|
Medieval Mass
|
Latin, Clergy the only communicants and stood on the other side of rood screen. Lay were often illiterate, no pews -standing only; heavy focus on purgatory; annual communion required by Lateran IV in 1215. 1. Confess, 2. Shriven, 3. Receive; ritual substitutes for non-communicating laity i.e. 1.) kiss pax board w/ image of host; took home crumbs of bread; 2.)Ocular communion - bells would sound at elevation after words of Institution
|
|
|
Corpus Christi
|
Worship of host outside of mass. After mass, the host put and carried in monstrance with a canopy over it. Rank order procession. Feast of CC emerges in 13th C - becomes something like a super relic. Saints are good but Jesus is better.
|
|
|
Caesarius of Heisterbach
|
Germon monk who collected host tales and put them in books - wanted to prove power of the host to do miracles.
|
|
|
Luther on Eucharist
|
1. Formula Missae (1523-latin) 1st conservative reform - is to be the prototype for all masses 2. Deutsche Messe is a vernacular translation for country folk 3. Removes all propitiation, emphasizes institution (Christ's self-offering) and deletes Eucharistic prayer 4. Steps away from transubstantiation as an unnecessary complication (think consubstantiation: still bread/wine but also body/blood) 5. Doesn't mind ceremony (first to elevate chalice) but avoids sacrifice (no breaking of bread). 6. Only reformer to keep objective presence of Christ. 7. Concept of ethical sacrifice, life lived to God. 8. Required receiving 4 times/year 9. No reserve sacrament; apart from use, there is no sacrament
|
|
|
What did Luther inherit?
|
Luther inherits the anaphora - EP that is whispered in Latin and inaudible to public; system of indulgences - gifts or prayers that bring you out of purgatory; One might offer a chantry (chapel) or endowment for a priest so mass can be said on your behalf; masses accrue merit that can speed people through pergatory. - See p 68 notes
|
|
|
Luther's operating principles
|
1. Get rid of any language or action that suggests sacrifice b/c he rejects propitiation - offering something to please God - b/c this suggests that God can be manipulated. 2. Puts emphasis on the grace of God and justification by faith. 3. Focuses on words of institution and Christ's offering and promise to the church. "Who are we to offer anything to God" 4. Words of Inst. make consecration happen ("When the words hit..." - Aquinas and Augustine) 5. Tries to recover early Church Euch 6. Keeps idea of objective presence of Christ in B&W - but it is not a sacrifice.
|
|
|
Zwingli's Reform of the Eucharist
|
1525 1. Whole service is done at table (not altar), Euch 4 times/yr, in silence (in contrast to Luther's music) 2. Liturgy becomes monologue, Laity no lines. 3. Sermon tied to confession 4. Rejects objective presence; B&W are 'bare signs" pointers to Jesus. 5. Stricktly a fellowship meal and memorial only; 6. or theology of "real absence" As with baptism no benefit happes - just join community - now Euch is only fellowship of community
|
|
|
Bucer's Reform of the Eucharist
|
1539 1. Renames mass to Lord's Supper 2. Faith lifts our hearts in the Eucharist (this influences Calvin& Cranmer) 3. There is presence, but not local presence. 4. Bread and wine remain as such, argued that faith lifts our hearts to a participation in Christ's B&B in heaven where they remain. No real corporal presence at altar 5. Cassock and academic gown only
|
|
|
Calvin's Attempt at Reform
Remember you are either Elect or Reprobate in his system. |
1. 1542 Form of Church Prayers 2. Eucharist begins with fencing of table - barring some people from the table 3. Hearts are lifted heavenward to presence of Christ, where his body and blood remain. Therefore rejects local presence 4. Christ can be made present trough action of eating but have to have faith to benefit. 5. Participation in Euch is sign of election 6. Calvinists believe that sermons are better than sacraments in terms of fostering faith.
|
|
|
Herman Von Weid's Attempt at reform
|
1. Catholic Archbishop of Cologne sympathetic to reformers who influenced Cranmer 2. With Bucer as ghost writer - 1545 A Simple and Religious Consultation made 4 points: a. People make offering in Poor Box on way to chancel for Liturgy of Table b. Sung words of institution c. Communion received directly after institution d. No language of oblation, All language of offering and oblation to God is stripped out.
|
|
|
Cranmer's Reform of the Eucharist-Remember that his ecclesiology is based in erastianism - monarch/state has supreme authority over church in all issues.
|
Who: ABofC (ordained by Henry VIII who liked Luther's reforms) What: believed that church supported the commonwealth When: 1489-1556 Where: England Theology: 1. Nothing happens to elements - there is no real presence localized w/in the bread and wine for Cranmer; through action of eating our hearts are lifted heavenward to be with Christ (Bucer) - it is faith that makes them real 2. Words of institution are metaphorical 3. Sacraments strengthen our faith - like readings and sermons. 4. No sense of sacrifice, 5. Consecration does not matter as much - it's pointing to Jesus or setting aside for holy use. It's the action that matters. Just like water's of baptism are used to do a holy thing. faith+eathing=communion w/Christ
|
|
|
Cranmer's 1548 Order of Communion
|
Went into effect April 1, 1548- Easter; Lifts medieval rite of preparation and inserts in English into the Latin Sarum Mass; 1. didactic element in exhortation, 2. to put people at ease with receiving in both kins and spiritually eat of JC B&B, 3. Cuts out corporeal presence.
|
|
|
Cranmer's 1549 BCP on Eucharist
|
1. Another interim step (and with aid of Thomas Beckham his chaplin) 2. Sarum rite was chief influence as was Von Weid - no longer old medieval mass 3. Has all classic elements but weak oblation 4. Rejects fencing of altar - assumes people have examined own conscience prior to 5. 2-room service (nave then altar) separated by rood screen 6. Clergy can't receive if not enough people to commune 7. All sacrifice is out; it is a memorial 8. Bucer found it conservative, others thought it radical 9. Keeps medieval form but has a different theology: no sacrifice - Jesus not being offered again - he made sacrifice only once on the cross 10. Language is receptionist - we feed on Christ by having faith. No language of consecration 11. Leftovers given to curate at end to avoid implication that there is a chang in the B&W 12 No Euch vestments- cassock surplice only
|
|
|
Cranmer's 1552 BCP on Eucharist
|
1. Altar is off the wall and is now a lengthwise table 2. Penitential tone; Decalogue replaced kyrie 3. Is released on All Saints Day 1552 4. Reception of elements is high point (over ceremonial consecration) 5. Vestments replaced by surplice 6. No reserve sacrament 7. No language of consecration or manual action 8. Anamnesis disappears into institution; Oblation is optional; Epiclesis removed - nothing happening so no real reason to ask HS; Institution Narrative is the only classic element to remain in place 9. Puritans didn't think it went far enough 10. Disjoined liturgy that tried to look back at early church; a liturgical hack job yet theologically impressive 11. Contained black rubric (first theological rubric) that we kneel in humility not adoration 12. No longer looks/feels like medieval rite 13. Cranmer wants Euch 3xYr but only annual is enforced. 14. Against a communion where only minister receives.
|
|
|
Things to remember about Cranmer's soteriology
|
It lines up with Luther, Bucer and Calvin - justification by grace through faith - all reform groups seem to buy into this including Luther. Theology is justification by grace through faith; journey each Sunday through law-gospel-communion by faith; Cranmer believes in single predestination in that the elect are elected by God, not double predestination like Calvin who adds the idea of reprobate +elect. Luther in late writings sounds single as well.
|
|
|
Counter Reformation and the Council of Trent 1545-63
|
1. Did nothing for the people - still go hear the Eucharist - not receive. People are present but absent (Jungmann)2. accomplished uniformity and devotional aids taken away except rosary 3. reductionist theology with two main points transubstantiation and sacrifice of the mass. 4. This becomes the "nadir" or low point of RC practice until mid to late 19C. 5. Trent calls those who reject the transub (reformers) are an anathema.
|
|
|
What did the Puritans think?
|
Cranmer did not go far enough. He was vague about effect of sacrament on non- elect. Puritans wanted memorial only, no real presence, Sacraments work only for elect, subordinate sacraments to the sermon b/c sermons convey grace (they valued preaching above all else), Eucharist is nothing special so why kneel - kneeling to B&W is idolatry
|
|
|
Laudianism (William Laud)
|
William Laud was ABofC under Charles I, executed 1645 - everything he did seemed to others an attempt to return to the Pope. Part of a movement that focused on 1. Arminianism - determined that free will was in force -person had to assent to God's invitaiton to election. 2. Sacerdotalism, emphasized role of priest over laity 3. Ceremonialists - reintroduced popery: , sign of cross, kneeling for communion, standing for creed, enforce wearing of surplice, moved table back to wall and fenced to keep dogs out; Medieval practices revived; Alienated both Puritans and other Protestants; Liturgical policy helped fuel English Civil War
|
|
|
Civil War and Interregnum 1649-60
|
1. Scotts introduce a BCP based on 1549, which sparks rebellion 2. BCP and bishops banned in England 3. Parliament institutes the Westminster Directory: outline structure for worship rather than specified text (think Rite 3) 4. BCP use continues underground 5. Liturgical scholarship by Anglicans turns to Patristic texts
|
|
|
Restoration of CofE after Interregnum
1662 BCP |
1. Emphasis on preparation; receiving communion is tied to catechetical knowledge 2. Good Sunday attendance, but Puritans rejected holy days 3. Ceremonies in the Eucharist became richer 4. Restoration of monarchy (Charles II comes out of exile into power) Produce the 1662 BCP: clean up confirmation rite, word-focused liturgy on Sundays; cottage industry for devotional material because focus of this period was on personal piety.
|
|
|
Act of Toleration
|
After 1688 Glorious Revolution, James flees and William and Mary come to the throne and re-est a protestant monarchy. Want moderates and non-conformits to come back into the church. Attempt to form unified litergy but it fails but Act of Toleration stops it. This allows meeting houses to be licensed as alternate gathering places other than CofE. (Catholics not allowed)
|
|
|
Non-Jurors and Wee-Bookies
|
7 Bishops refuse to swear allegiance to William of Orange and Mary. Had taken oath to James II and he was still living. Others followed them out. In Scottland all the bishops refuse as well - and W&M est presbyterian system of govt. Scotts create their own forms of BCP and our BCP is based on this in TEC. All of these went into Wee Bookies- pamplets printing of the comunion office alone to supplement 1662 BCP.which CoF clung to in England.
|
|
|
Seabury and Scottland
|
Keep the daily office, but write new Euch litergies. Strip mine Eastern litergies and rearrange Cranmer's 1549 for a 3-part structure. Through this we get our 3-part structure. Seabury ordained as bishop in Scotland and brings this back with him to America. Gives us West-Syrian format - US Canada and Scotland use this.
|
|
|
Latitudinarianism
|
English non-jurors some return to the fold but Scots remain independent. Lat's want to revise BCP to get rid of decending to hell and the trinity to placate Presbyterians and Unitarians. Westly steps into this context in CofE.
|
|
|
John Wesley on Eucharist 1703-1791
|
1. Preached constant/frequent receiving of Eucharist - at heart of his piety 2, Adopted German piety of the Moravians 3.. W used 1662 BCP which is still official BCP; 4.Wrote 1784 Communion Office. Inserts room for extemporaneous prayer. Theologically he frames as having escatological implications. B&W is a foretaste of the banquet of the kingdom with Christ in the end-times. 5.Gives HS bigger role - HS is at work in the Euch. Unfortunately, when he came to Am his Euch piety did not translate.6. Emphasis on praise and thanksgiving 7. Work of the Holy Spirit in Eucharist 8. Eschatalogical implications of the Eucharist 9. Slippery on the issue of presence; between Calvin and real/local presence mainstream Church of England 10. Has all elements but oblation
|
|
|
19th Century Ritualism (later Oxford Movement and then Anglo-Catholicism)
|
1. Revision of practices rather than text 2. Main questions are relationship to state and apostolicity--ritual concerns come later. 3. Roman text inserted, refers to Euch as Mass 4. Some adopt RC missal and reject BCP.5. Some adopt view of real presence 6. Ritualists adopt RC practices like incense, genuflections, vestments 7. The concern is showing apostolicity of C of E (a branch office of RC Church)
|
|
|
Liturgical movement in 20th century
Odo Casel shapes heart of movement |
1. Church of South India was important; colonial flavor in worship ejected; recognized others orders so echumenical 2. Worship Book of S. India is the grandparent of Lit. Reform esp in the Eucharist. 3. Pushed participation of laity (& reorganized polity) 3. Local flexibility with reliance on ancient texts 4. Ecumenical scholarship
|
|
|
Vatican II on the Eucharist: Key points of Eucharistic prayers 1962-1965
|
1. Restoration of 3-part prayer (blessing, thanksgiving, supplication) 2. Multiple Eucharistic prayers, 3/4 are Eastern in style, the other is old Roman canon. One is ecumenically developed (big move for RCs!) 3. People now exchange the peace; experiential change means no more passive congregation 4. Prayers of the People restored 5. Liturgical prayers no longer just said by priest - incorporate layity.6. Common Lectionary revised - OT lessonsadded - OUr 3-yr cycle comes from VatII 7. As a whole, Vatican II calls for vernacular and reverses Trent's standardization to allow local flexibility.
|
|
|
Protestant reforms of Eucharist, catching up with Vatican II
|
1. Eucharist is more participatory, less passive 2. Eucharist restored to dignity; Word and Sacrament done together 3. 3-yr lectionary adopted; preaching is integrated into liturgy. 4. POP, Peace introduced, which desacerdotalizes the liturgy 5. Reappropriation of offertory also emphasizes laity's role 6. Eucharistic prayer: dominance of 3part form; no longer arguing about Christ's presence but instead see a sacrifice of praise and thanksgiving/self-offering; no unified rite, but freedom within structure
|
|
|
Daily Office
|
1. No claim that it is a sacrament 2. Daily work of the church (not supposed to be fun) 3. Sanctifies the passage of time (vs. Eucharist which is a disruption of time) 4. Hippolytus harkens back to Jewish practice of water washing b/f prayer and you have to show up - prayer is corporate- not done privately. Division of time follows Roman day 9, 12, 3 6. Monastic and cathedral models of prayer, the cathedral being simpler/ more accessible 7. Already 2 office hymns by 2nd century (phos hilaron and gloria in exclesis)
|
|
|
Medieval developments in Daily Office: Monastic Hours
|
Monastics move in from desert to basilicas and bring mode of daily prayer with them. Cathedral model squeezes out role of priests who are no consumed with this prayer structure.Also crowds out the Laity. 1. Monastic hours are fixed in the 6th C by Benedict: Matins (late night), Lauds (early morn), Prime (early morn), Terce (9am), Sexte (12 Noon), Nones (3pm) Vespers (eve), Compline (at bedtime)
|
|
|
4th Century Daily Office
|
1. Cathedral office is the norm 2. Heart of office is recitation of Psalter. Includes: Antiphonal vesicles (Anglican call and response), psalm or hymn, Prayer provided but not required, LP 2. No evidence of Scripture read in 4th century
|
|
|
Early modern developments in Daily Office
|
1. Devotio Moderna movement tried to appropriate monastic model for laity; daily office was expected 2. Books of hours flourish; laity could follow along in their private devotions 3. Trent replaces daily office with daily mass. Daily prayer no longer marks cyle of day for laity; it is a clergy exercise.
|
|
|
Protestant Reformers and Daily Office
|
1. Luther and Cranmer try to make daily prayer accessible to public again 2. Cranmer aims for a direct style, based on cathedral model. Scripture reading is at the heart. 3. Cranmer anticipates office done publicly, when folks could attend. 4. There has been enrichment but not real revision since Cranmer.
|
|
|
19th-20th century Daily Office
|
A. Lutherans adopt simple structure, following Cranmer. LBW reintroduced daily public prayer. B. In ECUSA, morning prayer becomes primary Sunday worship until 1979 BCP 1. Eucharist becomes principle service for Sundays and feasts 2. Daily office is mostly used in monasteries, seminaries, and private use; seldom done in public. 3. Some presumption that clergy pray the office, but it's not canonical 4. Adds noonday, compline, and a form for individuals and families (daily devotions) 5. Allows lay officiants 6. Free prayer option, prayer for mission, 7-week psalm cycle C. Church of England has office as mostly clerical function (canonically required); laity may show up or not D. Taize revives community prayer, office over Eucharist for maximum common ground. RC hasn't had much success with daily public prayer.
|
|
|
Breviary - Medieval
|
A shortened from of the Benedictine office- by Spanish Cardinal Quinones 16C. All clergy were to say office daily. Adopted by Franciscans, Dominicans and Mendicants. By end of the middle ages public prayer said by monks - not public - and excludes laity
|
|
|
Devotio Moderna - Late Medieval, early monern
|
An attempt to give lay people an interior spiritual life. Thomas A Kempis wrote Imitation of Christ; Bretheren of the Common Life - lay seeking life of spiritual growth - a third order or associate of order. This personal piety speeds you through purgatory. Council of Trent would suppress Book of Hours, the Brethren siting that the BofHours gave aid and comfort to protestants plus the Council's desire to return to uniformity.
|
|
|
Luther's reform of DO:
Cranmer's reform of DO |
Luther takes his structure straight from the Devotio Moderno Movement and Bretheren. Keeps daily office but simplify it for ordinary folks. Luther: Morning and Evening office plus noon prayer;
Cranmer - retains only parts of Mattins and Lauds, alters shape of Vespers and uses parts of Prime on Sundays only. He omits Compline and the lesser hours all together. (SOL) Cranmer tries to recapture cathedral model - said in public, accessible, simple, clergy led, people show up; Bible read in course. Cranmer's structure survives today in our BCP. Quinones influenced him. |
|
|
19th-20th century Daily Office
|
A. Lutherans adopt simple structure, following Cranmer. LBW reintroduced daily public prayer. B. In ECUSA, morning prayer becomes primary Sunday worship until 1979 BCP 1. Eucharist becomes principle service for Sundays and feasts 2. Daily office is mostly used in monasteries, seminaries, and private use; seldom done in public. 3. Some presumption that clergy pray the office, but it's not canonical 4. Adds noonday, compline, and a form for individuals and families (daily devotions) 5. Allows lay officiants 6. Free prayer option, prayer for mission, 7-week psalm cycle C. Church of England has office as mostly clerical function (canonically required); laity may show up or not D. Taize revives community prayer, office over Eucharist for maximum common ground. RC hasn't had much success with daily public prayer.
|
|
|
Matrimony, NT through Pre-Reformation
|
1. Early Christians probably didn't alter Jewish (or pagan) practices much for their ritual; Judaism focused on betrothal, also exchange of property 2. NT has discussion about relationship but not ritual 2. Patristic practice substitutes Christian prayers for pagan, adds consent of bishop 3. 4th-5th century, the contract is between the couples and done at the church door 4. 6th-7th centuries, the church takes an increasing role (publishing of banns) 5. Medieval theology adds marriage as a sacrament, though still a way of avoiding sin. Use of 2 rings (mutuality?), mass the next day involves her family giving her hand to priest 6. 10th century- order of marriage is series of prayers for domestic rite (1 ring) 7. 12th century, Anglo-Norman- puts a premium on consent; before this, nobody asked whether the couple wanted this (our rite draws from this) 8. Marriage in the church still not the norm; disputes settled in church courts rather than civil
|
|
|
Reformation on Matrimony
|
A. Luther 1. calls it a holy state not a concession to lust. Marriage is a calling, reflecting a sacrament. 2. Couples are ministers of marriage 3. Luther's 1529 Order of Marriage for Common Pastors - has considerable biblical material, emphasizing marriage at creation as precedent, and containing material about procreation B. Calvin 1."Form of confirming marriages before church and congregation" explicitly puts marriage in Sunday service. He is initially allergic to rings along with other reformers b/ blessing an object 2. Consent is heart of the rite, makes the marriage 3. Lots of biblical material C. Cranmer 1. Cognizant of state/civic concerns, as civil service moves inside the church (church as agent of state) 2. Marriage is not quite a calling, but has purposes of procreation, avoidance of fornication, and mutual help/joy (a positive step) 3. Supposed to happen right before Sunday Eucharist, but often was on Saturday. The couple is supposed to receive communion ASAP afterwards.
|
|
|
1928 BCP on Marriage and 1979 BCP on Eucharist
|
1928:1. Vows are made mutual by omitting promise to obey 2. Otherwise no major changes until '79
1979:1. Marriage is primarily for companionship, rather than for procreation and avoiding sin 2. Couple makes the marriage in making vows; community offers support. The service is a blessing of what the couple has already done. 3. Marriage must conform to laws of state 4. Service is intended for the Eucharist. 5. Giving away is at odds with idea of 2 consenting adults; mutuality seen in alternating order of speaking during service |
|
|
Vatican II on Marriage
|
1. Consent of the parties remains the cornerstone 2. Happens in the context of the mass 3. Rite is inserted after Liturgy of the Word
|
|
|
Rites for Sick, Dying and Dead
|
1. Visitation goes back to Judaism, Jesus' ministry, which relate healing and forgiveness of sins 2. By Hippolytus, a bishop is to be informed of someone's illness, and oil was dropped off and self-adminstered 3. 7th-8th centuries have a rite, to be done as often as needed 4. By High Middle Ages, visitation has become non-repeatable last rites (confession and Eucharist) 5. The rite is overall very penitential until Vatican II, which recovers anointing as a repeatable act 6. 1928 BCP added a provision for laying on of hands and anointing (which Cranmer had removed). Recognized pastoral need to pray for the dead. 7. Recent shift away from penitence toward prayers for help, comfort, relief. 8. Rites for dying have to help the family understand and prepare to say goodbye
|
|
|
Funerals
|
1. Jewish roots have praising God as main prayer, though burial was from home not temple (unclean bodies) 2. Greco-Roman practices are Christianized. Christians wear white instead of grey, sing instead of wail, and pay the grave digger (not ferry). 3. Apostolic Constitution (ca.380) said dead are not unclean but holy 4. Middle Ages shift to grief and penitence with emergence of purgatory. Wrath of God. 5. Reformation rejects purgatory uniformly; Luther is the only one that keeps prayers for dead 6. Cranmer's 1549 asks that dead may dwell with God and provides for Eucharist (not a given); 1552 has no mass and no prayer for dead. 1559, 1662 follow but allow full Latin requiem mass for dignitaries. 7. Para-rites (Masonites) develop 8. Modern rite is an Easter liturgy. 1928 allowed Eucharist, and 1979 is framed as a ritual mass. Prayers for dead are included.
|
|
|
Vestment Source/Use
1. Vestments decorate the liturgy, not the wearer 2. They compliment the assembly and designate leaders and their functions 3. They are not billboards but the symbol itself |
Alb-from basic Roman street clothes Amice- neckpiece over alb Chasuble- working class garment (poncho) appropriated by wealthy Cope- riding cloak from late antiquity Dalmatic- deacon's Eucharistic vesture Stole- professional in origin (philosopher's mantle or Jesus' yoke), not adopted from lay street wear Mitre- from deaconess' hat or Roman slave hat; the only vestment distinguishing bishop from priest Biretta- pompom hat abolished by Vatican II (except for Cardinals) Maniple- ceremonial handkercheif on left wrist; a sign of imperial favor Choir dress- cassock and surplice Cassock- was street dress for clergy, now vesture for us Choir dress for bishops- rochet and chimere Full choir dress- tippet, scarf, and hood Gown- used in reform tradition Haberdashery: collar is from 17th century male neckcloth; black shirt was most expensive (lawyers, priests, judges); purple shirt from Ultra Montane branch (not ecumenically minded)
|
|
|
Sacred Time
|
1. Sunday is used to connect with past events and the future of the eschaton; Christianity is unique in this use. 2. Liturgical calendar is anamnesis, calling past to present and making it real 3. Temporale (Easter, Christmas, days associated with life of Christ) and Sanctorale (saints' days) divide the calendar one way 4. Lunar (Easter, Lent) and solar (Advent) divide the calendar another way
|
|
|
Ordination
|
1. Baptism is the fundamental sacrament 2. Ordination is initiation into a specific identity, role, or function 3. Orders exist for the community, rt dignity of the person 4. OT priesthood was hereditary, but rabbis were selected and commissioned 5. NT: blood relation mattered in Jerusalem (James) but not Antioch (Paul). Service and oversight are lowest common denominators; no mention of ministerial or liturgical role
|
|
|
Ordination, Patristic-Medieval Church
|
1. Ignatius identified 3fold orders, with emphasis on deacons 2. In Hippolytus, the only priestly language is in bishop's ordination 3. Monarchical episcopate- 3 bishops required to ordain another, to show universal consent. Liturgies become hierarchical. Porrection of instruments is giving of tools for toolbox; emphasis on who has what role. 4. Porrection eventually overshadows imposition of hands; giving of tools is heart of medieval rite. Hands of priest are anointed, and perosn is vested according to order. 5. Minor orders have persisted
|
|
|
Ordination, Reformation on
|
on 1. Reformers suppressed minor orders; it's about priests and lay appointees 2. Ordination is by laity imposing hands 3. Presbyterians have other pastors lay hands; in England/Scotland, it's bishops. 4. For Luther, a pastor ordains; a call to a church is a call to ordination. Eucharist follows the rite. 5. Addition of hand of fellowship from other presbyters. 6. Cranmer is concerned with Commonwealth; monarchs select/commission bishops. He keeps imposition and commissioning, but porrection is reduced to giving of Bible. This transforms the heart of the rite, which took place in private. 7. Ordination by bishops is required in 1662 (after Toleration) 8. 19th cent Apostolicae Curae declared Anglican orders null and void 9. 20th cent: quest for model of ministry continues. Calling of a priest is to do what only a priest can do- sacraments, preaching, soul care (Friedman) 10. ECUSA looks back to Hippolytus, with imposition of hands and consent of congregation.
|
|
|
Holy Orders
|
Baptism is the fundamental sacrament - we get no closer to god than that. Ordination does not bring you closer to God. It does something else - initiation or setting apart for a role or function. Van Gennep's - assigns to mystical role or sub-group. Ontological change happens at baptism - not to the person in ordination. Ord can be grace bearing but is not about a guild or license or becoming a professional.
|
|
|
History of Easter
|
Oldest Xn feast - NT reinterpret passover in light of Christ. Triduum - the three great days: Maundy Thursday, Good Friday and ends with the Vigil on Saturday. Has been expanded to include Palm Sunday.
|
|
|
Liturgies of the Future - Editio Typica
|
VAT II wanted to offer to the local churches a liturgical model or Editio Typica - marked by Roman sobriety, simplicity and clarity. It did two things 1. it restored the classical shape of roman liturgy 2. allowed adaption to various cultures and traditions. Then local churches could allow for cultural adapation like the Franco-German Churches of the 8th C.
Acculturation- interaction b/w Roman liturgy and local culture- studying the cultural elements that can be assimilated into the litergy (maybe signs, symbols, custom). Inculturation - allows mission churches to incorporate elements of indiginous rites and apply Christian meaning. It is the process whereby texts and events used by the local people are accommodated in the rite. |
|
|
Acculturation and Inculturation
|
Acculturation- interaction b/w Roman liturgy and local culture, where churches meet. Not the suppression of a culture. Accepting gestures and ceremonial symbols into your rite but with little change from within. Easier than Inculturation.
Inculturation - allows mission churches to intermingle ; injecting Christian meaning on local rites and using them in liturgy. Like a native chant used in liturgy. |
