| 07/31/08 07:36 PM |
#329
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Elmer Dante
Bill,
I didn't know that you're an Episcopalian, as well. The strength of the Prayerbook is that it accommodates different points of view on the Holy Eucharist. Although most Anglicans don't (and didn't) embrace the Aristotelian language of Transubstantiation, the concept of the Real Presence has been, for the most part, universally embraced by Anglicans since the Elizabethan settlement.
Most contemporary theologians (many of whom have come to adopt theological positions similar, in many ways, to those of the Orthodox East), have come to describe various modes of the Real Presence: ecclesial, sacramental and universal. In other words, incarnation is far more than the historical incarnation in the person of the man Jesus (this is not to denigrate the significance of the historical even; rather, it is to assert that incarnation is not limited to the historical event). In the act of creation, the Logos (or the Christ) (I prefer using the Greek term ‘Logos’ because of the richness of meanings contained in that particular term) assumed the universe as a body or dwelling place. In that sense, the Real Presence is universal. In other ways, the Logos is present in the gathered community and in the Word (although the Bible is an expression of that Word, undoubtedly the presence of the Logos is made known in the sacred texts of other religions). And, undoubtedly, the Real Presence of the Logos is made known in the sacred elements consecrated on the altar. Because it is the self-offering of the Divine to the creation, it is a sacrifice because love is self-offering or sacrifice. In creating the cosmos and intimately engaging the cosmos as a lover, the Divine Logos dies to its own nature. This self-offering of the Divine is also expressed in the life of the historical Jesus—the pattern of whose life was raised to the level of myth and became a pattern of living and dying for generations of Christians.
The Mass is, therefore, a ritual corollary to this great mystery of incarnation. Additionally, it articulates, liturgically, the great mystery of the incarnation of the Divine in each of us (when we receive the consecrated elements, we recognize this presence within our depths). This is why it is important that the Mass, as liturgy (or the work of the people) be celebrated with the very best of things of this world (gold chalices, incense, beautiful music) because it is a celebration of the Divine in each of us and in the cosmos and that the things of this world are destined for divine transfiguration (or Resurrection). St. Augustine wrote that “the mystery that is celebrated upon the altar is the mystery of yourself.”
Sorry to be so prosaic. This is a subject for which I am passionate.
JoAnn,
I’ll make certain your sons are remembered during the prayers of the people at my church. I’m leaving for Florida tomorrow to see my nephew who is leaving for basic training in the Navy in a few weeks.
I’ll be away for about a week and will respond to any posts in a week.
Best regards to everyone,
Elmer
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