St. Mark’s Adult
Education Meeting Summary
Session
Seven: From Age to Age
By
Edward Foley
Sunday, April 25, 2004
Agreed Statement on Eucharistic Doctrine
ANGLICAN/ROMAN CATHOLIC JOINT PREPARATORY COMMISSION
1. In the course of the Church's history several traditions have developed in expressing christian understanding of the eucharist. (For example, various names have become customary as descriptions of the eucharist: lord's supper, liturgy, holy mysteries, synaxis, mass, holy communion. The eucharist has become the most universally accepted term.) An important stage in progress towards organic unity is a substantial consensus on the purpose and meaning of the eucharist. Our intention has been to seek a deeper understanding of the reality of the eucharist which is consonant with biblical teaching and with the tradition of our common inheritance, and to express in this document the consensus we have reached.
2. Through the life, death and resurrection of Jesus Christ God has reconciled men to himself, and in Christ he offers unity to all mankind. By his word God calls us into a new relationship with himself as our Father and with one another as his children-a relationship inaugurated by baptism into Christ through the Holy Spirit, nurtured and deepened through the eucharist, and expressed in a confession of one faith and a common life of living service.
I. THE MYSTERY OF THE EUCHARIST
3. When his people are to commemorate his saving act for our redemption, Christ makes effective among us the eternal benefits of this victory and elicits and renews our response of faith, thanksgiving and self-surrender. Christ through the Holy Spirit in the eucharist builds up the life of the church, strengthens its fellowship and furthers its mission. The identity of the church as the body of Christ is both expressed and effectively proclaimed by its being centred in, and partaking of, his body and blood. In the whole action of the eucharist, and in and by his sacramental presence given through bread and wine, the crucified and risen Lord, according to his promise, offers himself to his people.
4. In the eucharist we proclaim the Lord's death until he comes. Receiving a foretaste of the kingdom to come, we look back with thanksgiving to what Christ has done for us, we greet him present among us, we look forward to his final appearing in the fullness of his kingdom when "The Son also himself [shall] be subject unto him that put all things under him, that God may be all in all" (1 Cor 15:28). When we gather around the same table in this communal meal at the invitation of the same Lord and when we "partake of the one loaf", we are one in commitment not only to Christ and to one another, but also to the mission of the church in the world.
II. THE EUCHARIST AND THE SACRIFICE OF CHRIST
5. Christ's redeeming death and resurrection took place once and for all in history. Christ's death on the cross, the culmination of his whole life of obedience, was the one, perfect and sufficient sacrifice for the sins of the world. There can be no repetition of or addition to what was then accomplished once for all by Christ.
Any attempt to express a nexus between the sacrifice of Christ and the eucharist must not obscure this fundamental fact of the christian faith1. Yet God has given the eucharist to his church as a means through which the atoning work of Christ on the cross is proclaimed and made effective in the life of the church. The notion of memorial as understood in the passover celebration at the time of Christ-i.e. the making effective in the present of an event in the past-has opened the way to a clearer understanding of the relationship between Christ's sacrifice and the eucharist. The eucharistic memorial is no mere calling to mind of a past event or of its significance, but the church's effectual proclamation of God's mighty acts. Christ instituted the eucharist as a memorial (anamnesis) of the totality of God's reconciling action in him. In the eucharistic prayer the church continues to make a perpetual memorial of Christ's death, and his members, united with God and one another, give thanks for all his mercies, entreat the benefits of his passion on behalf of the whole church, participate in these benefits and enter into the movement of his self-offering.
III. THE PRESENCE OF CHRIST
6. Communion with Christ in the eucharist presupposes his true presence, effectually signified by the bread and wine which, in this mystery, become his body and blood2. The real presence of his body and blood can, however, only be understood within the context of the redemptive activity whereby he gives himself, and in himself reconciliation, peace and life, to his own. On the one hand, the eucharistic gift springs out of the paschal mystery of Christ's death and resurrection, in which God's saving purpose has already been definitively realised. On the other hand, its purpose is to transmit the life of the crucified and risen Christ to his body, the church, so that its members may be more fully united with Christ and with one another.
7. Christ is present and active, in various ways, in the entire eucharistic celebration. It is the same Lord who through the proclaimed word invites his people to his table, who through his minister presides at that table, and who gives himself sacramentally in the body and blood of his paschal sacrifice. It is the Lord present at the right hand of the Father, and therefore transcending the sacramental order, who thus offers to his church, in the eucharistic signs, the special gift of himself.
8. The sacramental body and blood of the Savior are present as an offering to the believer awaiting his welcome. When this offering is met by faith, a lifegiving encounter results. Through faith Christ's presence-which does not depend on the individual's faith in order to be the Lord's real gift of himself to his church-becomes no longer just a presence for the believer, but also a presence with him. Thus, in considering the mystery of the eucharistic presence, we must recognize both the sacramental sign of Christ's presence and the personal relationship between Christ and the faithful which arises from that presence.
9. The Lord's words at the last supper, "Take and eat; this is my body", do not allow us to dissociate the gift of the presence and the act of sacramental eating. The elements are not mere signs; Christ's body and blood become really present and are really given. But they are really present and given in order that, receiving them, believers may be united in communion with Christ the Lord.
10. According to the traditional order of the liturgy the consecratory prayer (anaphora) leads to the communion of the faithful. Through this prayer of thanksgiving, a word of faith addressed to the Father, the bread and wine become the body and blood of Christ by the action of the Holy Spirit, so that in communion we eat the flesh of Christ and drink his blood.
11. The Lord who thus comes to his people in the power of the Holy Spirit is the Lord of glory. In the eucharistic celebration we anticipate the joys of the age to come. By the transforming action of the Spirit of God, earthly bread and wine become the heavenly manna and the new wine, the eschatological banquet for the new man: elements of the first creation become pledges and first fruits of the new heaven and the new earth.
12. We believe that we have reached substantial agreement on the doctrine of the eucharist. Although we are all conditioned by the traditional ways in which we have expressed and practiced our eucharistic faith, we are convinced that if there are any remaining points of disagreement they can be resolved on the principles here established. We acknowledge a variety of theological approaches within both our communions. But we have seen it as our task to find a way of advancing together beyond the doctrinal disagreements of the past. It is our hope that in view of the agreement which we have reached on eucharistic faith, this doctrine will no longer constitute an obstacle to the unity we seek.
[Information Service 16 (1972/I) 13-15 and The Final Report, Windsor, September 1981, (London/Cincinnati: SPCK/Forward Movement Publications, 1982) 11-16]]
ENDNOTES
1. The early church in expressing the meaning of Christ's death and resurrection often used the language of sacrifice. For the Hebrew sacrifice was a traditional means of communication with God. The passover, for example, was a communal meal; the day of Atonement was essentially expiatory; and the covenant established communion between God and man.
2. The word transubstantiation is commonly used in the Roman Catholic Church to indicate that God acting in the eucharist effects a change in the inner reality of the elements. The term should be seen as affirming the fact of Christ's presence and of the mysterious and radical change which takes place. In contemporary Roman Catholic theology it is not understood as explaining how the change takes place.
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St. Mark’s Adult
Education Meeting Summary
Session
Six: From Age to Age
By
Edward Foley
Sunday, April 18, 2004
Preface
The First Book of Common Prayer (1549)
There was never any thing by the wit of man so well devised, or so sure established, which in continuance of time hath not been corrupted: as, among other things, it may plainly appear by the common prayers in the Church, commonly called Divine Service: the first original and ground whereof, if a man would search out by the ancient fathers, he shall find, that the same was not ordained, but of a good purpose, and for a great advancement of godliness: For they so ordered the matter, that all the whole Bible (or the greatest part thereof) should be read over once in the year, intending thereby, that the Clergy, and especially such as were Ministers of the congregation, should (by often reading, and meditation of God's word) be stirred up to godliness themselves, and be more able to exhort others by wholesome doctrine, and to confute them that were adversaries to the truth. And further, that the people (by daily hearing of holy Scripture read in the Church) should continually profit more and more in the knowledge of God, and be the more inflamed with the love of his true religion.
But these many years passed, this godly and decent order of the ancient fathers hath been so altered, broken, and neglected, by planting in uncertain stories, Legends, Responds, Verses, vain repetitions, Commemorations, and Synodals, that commonly when any book of the Bible was begun, before three or four Chapters were read out, all the rest were unread. And in this sort the book of Isaiah was begun in Advent, and the book of Genesis in Septuagesima; but they were only begun, and never read through. After a like sort were other books of holy Scripture used. And moreover, whereas St. Paul would have such language spoken to the people in the Church, as they might understand, and have profit by hearing the same, the Service in the Church of England (these many years) hath been read in Latin to the people, which they understood not, so that they have heard with their ears only; and their hearts, spirit, and mind, have not been edified thereby. And furthermore, notwithstanding that the ancient fathers had divided the Psalms into seven portions, whereof every one was called a nocturn, now of late time a few of them have been daily said (and oft repeated), and the rest utterly omitted. Moreover, the number and hardness of the Rules called the Pie, and the manifold changings of the service, was the cause, that to turn the Book only, was so hard and intricate a matter, that many times, there was more business to find out what should be read, than to read it when it was found out.
These inconveniences therefore considered, here is set forth such an order, whereby the same shall be redressed. And for a readiness in this matter, here is drawn out a Kalendar for that purpose, which is plain and easy to be understood, wherein (so much as may be) the reading of holy Scripture is so set forth, that all things shall be done in order, without breaking one piece thereof from another. For this cause be cut off Anthems, Responds, Invitatories, and such like things, as did break the continual course of the reading of the Scripture.
Yet because there is no remedy, but that of necessity there must he some rules: therefore certain rules are here set forth, which, as they he few in number; so they he plain and easy to he understood. So that here you have an order for prayer (as touching the reading of the holy Scripture), much agreeable to the mind and purpose of the old fathers, and a great deal more profitable and commodious, than that which of late was used. It is more profitable, because here are left out many things, whereof some he untrue, some uncertain, some vain and superstitious: and is ordained nothing to be read, but the very pure word of God, the holy Scriptures, or that which is evidently grounded upon the same; and that in such a language and order as is most easy and plain for the understanding, both of the readers and hearers. It is also more commodious, both for the shortness thereof, and for the plainness of the order, and for that the rules be few and easy. Furthermore, by this order the curates shall need none other books for their public service, but this book and the Bible: by the means whereof, the people shall not be at so great charge for books, as in time past they have been.
And where heretofore, there hath been great diversity in saying and singing in churches within this realm: some following Salisbury use, some Hereford use, some the use of
Bangor, some of York, and some of Lincoln: now from henceforth, all the whole realm shall have but one use. And if any would judge this way more painful, because that all things must be read upon the book, whereas before, by reason of so often repetition, they could say many things by heart: if those men will weigh their labor with the profit in knowledge, which daily they shall obtain by reading upon the book, they will not refuse the pain, in consideration of the great profit that shall ensue thereof.
And forasmuch as nothing can, almost, be so plainly set forth, but doubts may arise in the use and practicing of the same: to appease all such diversity (if any arise), and for the resolution of all doubts, concerning the manner how to understand, do, and execute, the things contained in this book: the parties that so doubt, or diversely take any thing, shall always resort to the Bishop of the Diocese, who by his discretion shall take order for the quieting and appeasing of the same; so that the same order be not contrary to any thing contained in this book.
Though it be appointed in the afore written preface, that all things shall be read and sung in the church in the English tongue, to the end that the congregation may be thereby edified: yet it is not meant, but when men say Matins and Evensong privately, they may say the same in any language that they themselves do understand. Neither that any man shall be bound to the saying of them, but such as from time to time, in Cathedral and Collegiate Churches, parish Churches, and Chapels to the same annexed, shall serve the congregation.
(The Book of Common Prayer, pages 866-867)
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St. Mark’s Adult
Education Meeting Summary
Session
Five: From Age to Age
By
Edward Foley
Sunday, April 4, 2004
The Prelude to Reform: 1073 to 1517
Hymns
anonymous (12th century, Latin)
226/227, Come, thou Holy Spirit bright
228, Holy Spirit, font of light
235, Come sing, ye choirs exultant
238/239, Blessed feasts of blessed martyrs
244, Come, pure hearts, in joyful measure
642, Jesus, the very thought of thee
anonymous (13th century, Latin)
159, At the cross her vigil keeping
anonymous (14th century, Latin)
103, A child is born in Bethlehem
207, Jesus Christ is risen today
anonymous (15th century, Latin)
98, Unto us a boy is born!
136/137, O wondrous type! o vision fair
248/249, To the Name of our salvation
621/622, Light's abode, celestial Salem
642, Jesus, the very thought of thee (stanza 3)
Bernard of Clairvaux (1091-1135)
649/650, O Jesus, joy of loving hearts
Bernard of Cluny (12th century)
624, Jerusalem the golden
Bianca of Siena (d. 1434?)
516, Come down, O Love divine
Miles Coverdale (1487 - 1568)
634, I call on thee, Lord Jesus Christ
Richard of Chichester (1197 - 1253)
654, Day by day, dear Lord
Sarum Primer (1514)
694, God be in my head
Thomas Aquinas (1225? - 1274)
310/311, O saving Victim
314, Humbly I adore thee
320, Zion, praise thy Savior, singing
329/330/331, New, my tongue, the mystery telling
Jean Tisserand (15th century)
203/206, O sons and daughters, let us sing
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St. Mark’s Adult
Education Meeting Summary
Session
Four: From Age to Age
By
Edward Foley
Sunday, March 28, 2004
Frankish Domination: 750 to 1073
Hymns
anonymous (9th century, Latin)
56, O come, O come, Emmanuel
60, Creator of the stars of night
360/361, Only begotten, Word of God
503/504, Come, Holy Ghost, our souls inspire
anonymous (10th century, Latin)
1/2, Father, we praise thee, now the night is over
38/39, Jesus, Redeemer of the world
133/134, O Light of Light, Love given birth
anonymous (11th century, Latin)
122/123, Alleluia, song of gladness
anonymous (10th century, Mozarabic)
33/34/35, Christ, mighty Savior, Light of all creation
Alcuin (735-804)
465/466, Hail this joyful day returns
Joseph the Hymnographer (9th century)
237, Let us now our voices raise
Rabanus Maurus (776-856)
282/283, Christ, the fair glory of the holy angels
501/502, O Holy Spirit, by whose breath
Synesius of Cyrene (375? - 414?)
641/798, Lord Jesus, think on me
Theodulph of Orleans (d. 821)
154/155, All glory, laud, and honor
Wigbert (Wipo of Burgnudy, d. 1050)
183, Christians, to the Paschal victim known
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St. Mark’s Adult
Education Meeting Summary
Session
Three: From Age to Age
By
Edward Foley
Sunday, March 21, 2004
The Rise of the Roman Church: 313 to 750
Hymns
anonymous (c. 700, Irish)
488, Be thou my vision
anonymous (5th century, Latin)
193, That Easter day with joy was bright
anonymous (5th-8th century, Latin)
619/777, Sing alleluia forth in duteous praise
anonymous (6th century, Latin)
3/4, Now that the daylight fills the sky
27/28, O blest Creator, source of light
29/30/744, O Trinity of blessed light
40/41, O Christ, you are both light and day
44/45, To you before the close of day
59, Hark! a thrilling voice is sounding
85/86, O Savior of our fallen race
anonymous (7th - 8th century, Latin)
63/64, O heavenly Word, eternal light
202, The Lamb's high banquet called to share
263/264, The Word whom earth and sea and sky
518, Christ is made the sure foundation
519/520, Blessed city, heavenly Salem
Ambrose of Milan (340-397)
5, O splendor of God's glory bright
14/15, O God, creation's secret force
19/20, Now, Holy Spirit, ever one
21/22, O God of truth, O Lord of might
55, Redeemer of the nations, come
233/234, The eternal gifts of Christ the King
The Venerable Bede (673-735)
217/218, A hymn of glory let us sing
271/272, The great forerunner of the morn
Ephraim of Edessa (4th century)
443, From God Christ's deity came forth
Venantius Hnorius Fortunatus(540?-600?)
161, The flaming banners of our King
162, The royal banners forward go
165/166, Sing, my tongue, the glorious battle
175, Hail thee, festival day (Easter)
179, "Welcome, happy morning!" age to age shall say
216, Hail thee, festival day (Ascension)
225, Hail thee, festival day (Pentecost)
Gregory the Gret (540 - 604)
146/147, Now let us all with one accord
152, Kind Maker of the world
Hilary of Poitiers (4th century)
223/224 Hail this joyful day's return
John of Damascus (8th century)
198, Thou hallowed chosen morn of praise
199/200, Come, ye faithful, raise the strain
210, The day of resurrection
Caelius Sedulius (5th century)
77, From east to west, from shore to shore
131/132, When Christ's appearing was made known
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St. Mark’s Adult
Education Meeting Summary
Session
Two: From Age to Age
By
Edward Foley
Sunday, March 14, 2004
The Domestic Church: 100 to 313
The Didache
(Roberts - Donaldson translation)
Chapter 8. Fasting and Prayer (the Lord's Prayer). But let not your fasts be with the hypocrites, for they fast on the second and fifth day of the week. Rather, fast on the fourth day and the Preparation (Friday). Do not pray like the hypocrites, but rather as the Lord commanded in His Gospel, like this:
Our Father who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth, as it is in heaven. Give us today our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Thine is the power and the glory for ever..
Pray this three times each day.
Chapter 9. The Eucharist. Now concerning the Eucharist, give thanks this way. First, concerning the cup:
We thank thee, our Father, for the holy vine of David Thy servant, which You madest known to us through Jesus Thy Servant; to Thee be the glory for ever..
And concerning the broken bread:
We thank Thee, our Father, for the life and knowledge which You madest known to us through Jesus Thy Servant; to Thee be the glory for ever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Thy Church be gathered together from the ends of the earth into Thy kingdom; for Thine is the glory and the power through Jesus Christ for ever..
But let no one eat or drink of your Eucharist, unless they have been baptized into the name of the Lord; for concerning this also the Lord has said, "Give not that which is holy to the dogs."
Chapter 10. Prayer after Communion. But after you are filled, give thanks this way:
We thank Thee, holy Father, for Thy holy name which You didst cause to tabernacle in our hearts, and for the knowledge and faith and immortality, which You modest known to us through Jesus Thy Servant; to Thee be the glory for ever. Thou, Master almighty, didst create all things for Thy name's sake; You gavest food and drink to men for enjoyment, that they might give thanks to Thee; but to us You didst freely give spiritual food and drink and life eternal through Thy Servant. Before all things we thank Thee that You are mighty; to Thee be the glory for ever. Remember, Lord, Thy Church, to deliver it from all evil and to make it perfect in Thy love, and gather it from the four winds, sanctified for Thy kingdom which Thou have prepared for it; for Thine is the power and the glory for ever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maranatha. Amen.
But permit the prophets to make Thanksgiving as much as they desire.
Justin Martyr --- The First Apology (c. 150)
Chapter LXVI -- Of the Eucharist.
And this food is called among us Eukaristia [the Eucharist], of which no one is allowed to partake but the man who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins, and unto regeneration, and who is so living as Christ has enjoined. For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Savior, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh. For the apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He had given thanks, said, "This do ye in remembrance of Me, this is My body;" and that, after the same manner, having taken the cup and given thanks, He said, "This is My blood;" and gave it to them alone...
Chapter LXVII - Weekly Worship of the Christians.
And we afterwards continually remind each other of these things. And the wealthy among us help the needy; and we always keep together; and for all things wherewith we are supplied, we bless the Maker of all through His Son Jesus Christ, and through the Holy Ghost. And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who provides help for the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need. But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Savior on the same day rose from the dead. For He was crucified on the day before that of Saturn (Saturday); and on the day after that of Saturn, which is the day of the Sun, having appeared to His apostles and disciples, He taught them these things, which we have submitted to you also for your consideration.
Hippolytus of Rome (ob. 236-237?) - The Apostolic Tradition
When he has been made bishop, everyone shall give him the kiss of peace, and salute him respectfully, for he has been made worthy of this.
Then the deacons shall present the oblation to him, and he shall lay his hand upon it, and give thanks, with the entire council of elders, saying:
The Lord be with you.
And all reply: And with your spirit.
The bishop says: Raise your hearts.
The people respond: We have them with the Lord.
The bishop says: Let us give thanks to the Lord.
The people respond: It is proper and just.
The bishop then continues: We give thanks to you God, through your beloved son Jesus Christ, whom you sent to us in former times as Savior, Redeemer, and Messenger of your Will,
who is your inseparable Word, through whom you made all, and in whom you were well-pleased,
whom you sent from heaven into the womb of a virgin, who, being conceived within her, was made flesh, and appeared as your Son, born of the Holy Spirit and the virgin.
It is he who, fulfilling your will and acquiring for you a holy people, extended his hands in suffering, in order to liberate from sufferings those who believe in you.
Who, when he was delivered to voluntary suffering, in order to dissolve death, and break the chains of the devil, and tread down hell, and bring the just to the light, and set the limit, and manifest the resurrection,
taking the bread, and giving thanks to you, said, "Take, eat, for this is my body which is broken for you." Likewise the chalice, saying, This is my blood which is shed for you.
Whenever you do this, do this (in) memory of me.
Therefore, remembering his death and resurrection, we offer to you the bread and the chalice, giving thanks to you, who has made us worthy to stand before you and to serve as your priests.
And we pray that you would send your Holy Spirit to the oblation of your Holy Church. In their gathering together, give to all those who partake of your holy mysteries the fullness of the Holy Spirit, toward the strengthening of the faith in truth,
that we may praise you and glorify you, through your son Jesus Christ, through whom to you be glory and honor, Father and Son, with the Holy Spirit, in your Holy Church, now and throughout the ages of the ages. Amen.
Hymns
anonymous (3rd century, Greek)
25/26 O gracious light, Lord Jesus Christ
36 O gladsome light
37 O brightness of the immortal Father's face
Didache (c. 100)
302/303 Father, we thank thee who hast planted
Clement of Alexandria (170? - 220?)
163 Sunset to sunrise changes now
478 Jesus, our mighty Lord
Epistle to Diognetus (c. 150)
489 The great Creator of the worlds
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St. Mark’s Adult
Education Meeting Summary
Session
One: From Age to Age
By
Edward Foley
Sunday, March 7, 2004
The Gift of the Eucharist --- New Testament Sources
1 Corinthians 11:23-2623For I received from the Lord what I also handed on to you, that the Lord Jesus on the night when he was betrayed took a loaf of bread, 24and when he had given thanks, he broke it and said, "This is my body that is for you. Do this in remembrance of me." 25In the same way he took the cup also, after supper, saying, "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me." 26For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes.
Mark 14:22-2522While they were eating, he took a loaf of bread, and after blessing it he broke it, gave it to them, and said, "Take; this is my body." 23Then he took a cup, and after giving thanks he gave it to them, and all of them drank from it. 24He said to them, "This is my blood of the covenant, which is poured out for many. 25Truly I tell you, I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God."
Matthew 26:26-2926While they were eating, Jesus took a loaf of bread, and after blessing it he broke it, gave it to the disciples, and said, "Take, eat; this is my body." 27Then he took a cup, and after giving thanks he gave it to them, saying, "Drink from it, all of you; 28for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. 29I tell you, I will never again drink of this fruit of the vine until that day when I drink it new with you in my Father's kingdom."
Luke 22:17-2017Then he took a cup, and after giving thanks he said, "Take this and divide it among yourselves; 18for I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes." 19Then he took a loaf of bread, and when he had given thanks, he broke it and gave it to them, saying, "This is my body, which is given for you. Do this in remembrance of me." 20And he did the same with the cup after supper, saying, "This cup that is poured out for you is the new covenant in my blood."
"From Age to Age" --- Session 1 --- Supplemental Notes
Henry Chadwick, The Early Church, "Worship and Art":
"The bread and wine of the Jewish Passover and other sacred meals were invested for the Church with an intense significance by their association with the Last Supper and the Crucifixion when, as St. Paul puts it, "'Christ our Passover was sacrificed for us.' (1 Cor. 5:7)…
"But the Christians were well aware that if they were to be a society with a coherent community life they could not live on a purely individualistic inwardness. They needed form and order, and they knew that the visible signs of baptism and eucharist were dona data, God's gifts to his church, verba visibilia, a visible actualization of the very substance of the gospel." (page 258)
Some Early Christian Hymns
Luke 1:46-55 (Magnificat):
Canticle 15
hymn 437/438 (The Hymnal 1982) "Tell Out My Soul"
Luke 1:68-79 (Benedictus):
Canticle 16
hymn 444 ((The Hymnal 1982) "Blessed Be the God of Israel"
hymn 889 (Wonder, Love, and Praise) "Blessed Be the God of Israel"
Luke 2:29-32 (Nunc Dimittis):
Canticle 17
hymn 499 ((The Hymnal 1982) "Lord God, You Now Have Set Your Servant Free"
hymn 891 (Wonder, Love, and Praise) "Lord, You Have Fulfilled Your Word"
Also used in many other hymns are the following:
John 1:1-16
Philippians 2:6-11
Colossians 1:15-20
various songs throughout the Book of Revelation
plus, possibly:
Hebrews 1:3
1 Timothy 3:16
1 Peter 3:18-22
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St. Mark’s Adult
Education Meeting Summary
Session
Eight: The Meaning of Jesus: Two Visions
By
Marcus Borg and N.T. Wright
Sunday, February 29, 2004
The final session, part eight, entitled "Jesus and the Christian Life," dealt with the application of what we have learned about Jesus and how it applies to our daily lives. Some participants thought that this last section might have been written first, with the rest of the book patterned around it. It was first noted about Wright that he tended to tie worship and mission together. He seemed to have everything very organized, but the individual explanations tended to be long and drawn out. He also seemed to be very intense and passionate in his writings with the main inward focus on Christianity proclaiming Christ as "the way, the truth, and the light." He notes, "Christ rules," but does not mention other possible ways to experience "The Holy." Borg, on the other hand, tends to be more clear and objective in his approaches to understanding Christ, and also more inclusive of others.
Wright tends to be quite rigid in one area in that rules out historical metaphors while Borg discusses the differences between truth and facts. There is also discussion by Wright on symbolism and what it truly means. One may be able to understand Jesus in a different light if you move away from strict historicity. The birth narratives, for example, are wonderfully written pieces of literature that give great insight into some of the images captured in the old Hebrew scriptures.
Inner conflict can arise, however, with some individuals who are comfortable and confident in their own faith. When Borg asks the reader to step outside of any pre-conceived ideas about Christianity, the alternate thinking he suggests may be quite disturbing for some while others find it most challenging. Wright further notes that it is not so much the belief that is important, but the relationship with God.
It was noted that throughout the book, there was not much mention of salvation. Some believe that salvation is paid for in advance by Jesus' dying on the cross and that you will be saved irrespective of your behavior. An opposing thought was that this approach to salvation was too easy and that the greater need is to concentrate on one's relationship with God. Some would question as to how Jesus' death really saves us inasmuch as there is still war and plague in the world today. Instead, we should concentrate on using the Bible as a "lens" to focus on what we should be doing and how we should be behaving here on earth as Christians. Borg carried this concept one step further in noting that image of the Bible was connected with sacrament and a means of God's grace.
Finally discussion turned towards some of the Gospel writings where it was noted that some of the text seems to have been inserted at a later date, perhaps to suit the conditions at the time. For example, passages which deal with women as being subservient to men or the separation of races from each other. Some of the more fundamentalist churches have really struggled with modern day interpretations of these passages. Borg also noted in the late 1990's that he was seeing changes happening in North America that could result in a loss of church membership. The mixing of church and politics has also always been problematic from time to time. The bishop of Rwanda, for example, was one of the conservatives criticizing what has been happening to the Episcopal Church of America while some 800,000 of his own people have been killed or slaughtered for certain religious or political beliefs. On the other hand, Bishop Desmond Tutu was instrumental in the abolition of Apartheid in South Africa. Mike thanked all of the participants for their contributions. Everyone agreed that this was one of the most interesting adult education sessions we have ever had at St. Mark's.
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St. Mark’s Adult
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Session
Seven: The Meaning of Jesus: Two Visions
By
Marcus Borg and N.T. Wright
Sunday, February 22, 2004
Part seven, entitled "He Will Come Again In Glory," dealt with the anticipated second coming of Christ. One observation was that in Borg's analysis of this topic, he stayed within the bounds of our physical world with his feet solidly planted there. Wright, on the other hand, gave his explanation in more of a "fantasy world" setting based upon the emergence of a new, perfect heaven and earth. Jesus becomes "king" of sorts of the new earth. It becomes somewhat problematic in a couple of areas. One, is that of the Trinity. Does Jesus come forth as the superior being? Also, does this imply that earth that God created ("... and it was good.") is really "not good?" There are also implications that heaven and hell are "holding places." However, it was questioned as to what type of beings were residing there.
Both authors seemed to agree with the earlier interpretations of the Bible in that one could not take it literally, line by line and as such moved away from believing in exact interpretation. People have come to realize that the world we live in is God's creation and that it will not be discarded. There is perfection in our existing world. The new Christian teachings were in contrast to those supported by the pagans and Hellenists, in that Christianity focused on the goodness of God's existing creations. There have been numerous groups over the years that have predicted the exact time as to the second coming of Christ. Even Paul thought that it would be "any day now." Those who have already died and believed would be raised from the dead. Many people thought the world was coming to an end at the turn of the first century and during the collapse of the Roman Empire. Jesus, himself said, "Only the Father knows." Thus, how is it that a number of humans have thought they knew this answer?
It was noted that Borg raised the question about "evil" and creation. He maintained that evil was not a necessary part of creation, but are not evil and death part of "everything?" One of our modern day scientists has predicted that based upon recent data from the Hubbell spacecraft the universe will last for thirty billion years, but what is the meaning of time to God? Borg explained that the world is made up of the physical beings ("this") but also something beyond that ("more than this"). People have tried to make the Bible into both a science book and history book, and it is "more" than that. It was noted that the major cultures of the world all seem to need a god beyond what they can sense here on earth. Some groups, for example, have explained away various diseases as God's punishment for the past wrongdoings of that individual. Borg also noted that there will be no "second coming" and that it has already occurred. He pointed out that if he did come again, where would he come and to what group of people? Of course one other answer may be that why couldn't he come everywhere at once. However, that may lead us to believe that God is some type of "magician," and the real answer may be that none of us understand him well enough to know predict what may happen in the future, even though many have tried. Usually, in those cases, the predictions tell more about the point of view of the person or persons more than anything else.
There are some modern day prophets in the world today who try and predict what life will be like in the future. This is especially true in the "G-N-A" fields (genetics, nano-technology, and robotics). Some authors have written how these technologies may get out of hand and have a drastic negative impact on the human species. Finally, in conclusion, Borg believes that the early Christians were wrong about the second coming and that Christ is already here among us all today.
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St. Mark’s Adult
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Session
Six: The Meaning of Jesus: Two Visions
By
Marcus Borg and N.T. Wright
Sunday, February 15, 2004
The general consensus of part six, entitled "The Birth of Jesus," was that Wright did not have very strong agreements nor much substance behind some of his arguments, whereas, Borg was much clearer on the issues. The birth narratives contained in Matthew and Luke are wonderful stories and explore the depths of theology. However, they may have been an afterthought as Luke, for example, could easily have started at the third chapter. The early Gospels and scriptures written by Paul and Mark had no reference to Jesus' birth. It was noted that both Matthew and Luke being written in a later time period, might have been trying to explain why some of the events in Jesus' life made some of the people of his time question his legitimacy. Thus, the writings of Matthew and Luke could have been written in attempts to provide and answer to some of these questions.
It was also noted, that the birth stories written in Matthew and Luke were also contradictory. The story in Matthew is written more from Joseph's perspective, while the one in Luke more from Mary's point of view. In Matthew's story, Jesus is born in Joseph's house in Bethlehem, but everyone knows he is "Jesus of Nazareth," so the author must find a means of getting Jesus there. In Luke's version, Jesus' family is in Nazareth, so they have to find a way to get to Bethlehem. Thus, the story dealing with the taxation of the firstborns, and the family moving there when Mary is pregnant. The narratives a quite beautiful and contain much imagery, but when you think about it (or try it for yourself), it is difficult to imagine that someone could be led to a specific building by following a heavenly star. Matthew also used numbers to convey special meanings such as three time fourteen (DVD in Hebrew translates to 4-6-4, which in turn adds up to fourteen). Jesus was also portrayed as Moses inasmuch as he survived Herod much like Moses survived Pharaoh. There is also mention of a few women in Matthew's genealogy of Jesus' family who had some very "irregular" type of relationships.
Another area to consider is that of the virgin birth. In those days, it was thought that the man planted his "seed" inside the woman who became in a sense, a human garden. Thus, Mary was considered to be carrying God's seed. There were also different definitions of virginity that were implied as well as different means of both conception and the actual birth. (For example, did Jesus have a normal human birth or did God make him miraculously appear?) The other question raised was is it really possibly, by definition, to have a virgin birth? In any case, the birth of Jesus is typically told as a combined story using passages from both Matthew and Luke. It has also been implied that there were three Magi who came, largely based upon the fact that three gifts were mentioned. There is however, no mention in the Bible of just how many there actually were. It could have ranged from two to twenty for example. There are also a number of stories that try to explain the presence of the bright star ranging from super novas to Halley's comet. Finally, it was noted that there is virtually nothing written in the Bible about Jesus' childhood, but there are other later writing which claim to have information about his youth.
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St. Mark’s Adult
Education Meeting Summary
Session
Five: The Meaning of Jesus: Two Visions
By
Marcus Borg and N.T. Wright
Sunday, February 8, 2004
Mike Kreutzer led off discussion of the fifth session, "Was Jesus God," by asking everyone present what they thought about the comparison by the two authors. He pointed out the section in which a group of college students told Wright that they didn't believe in God. His response was, "Which God don't you believe in!" The general consensus of the group was that this was undoubtedly the hardest section to comprehend so far. Borg deals with the Incarnation and Jesus as God in a couple of different ways. The first, referred to as "supernatural theism" implies that God exists outside the world and then comes into it through Christ. The second is "pantheism" or "dialectical theism" where God is already part of everything we have or know about. This latter concept was more in keeping with the Hebrew scriptures. Another deistic belief was that once God created the world he was finished with it completely. Borg highlighted that the world is inside of God rather than being outside and coming in.
Another area in which there has been much controversy, is that of the understanding the various creeds, such as the Nicene Creed. If that creed were taken literally from the current English translation, it would not convey the same meanings as the original Greek. For example, the three persons of the Trinity does not mean three individual people, rather refers to three personas or masks of a single individual. The creed written in Nicea was actually demanded by the emperor Constantine to keep the Christians from fighting among themselves, as it was disrupting the everyday business of running an empire. The concept was to put down in writing everything the Christians could agree upon. One key area that was debated had to do with the Holy Eucharist and the idea of transubstantiation, which meant that the real substance lied within, and those things we could see or touch were just the properties or "accidents" of the thing in question. The thought patterns of the peoples in those days were different than our own. To really understand the creed, one must study the Biblical sources. For example, what would a first century Jew mean by the term "son of God?"
What is truth and what is real? This can be very difficult subject matter to understand and discern. Borg's way of thinking may be more scientific in nature. He refers to Christ as a "mediation" agent between God and man similar to how scientists refer to some sub-atomic forces as mediation agents. Other philosophers also have looked at Christ as a mediation agent. There has also been a special mediation power instilled in some religious icons in which people can derive special insights into God. The Jewish people during the time of Christ were looking for their own personal messiah. Jesus went well beyond that as his kingdom was for everyone. Jesus did what they expected God to do, which is return to earth as God had originally promised.
It was noted that John Dominic Crossan attempted to describe the Trinity for all persons as "The Holy." He used metaphoriscity for the Father, locality for the Son, and particularity for the Holy Spirit. Early Christians struggled with this concept and defining this relationship when there is only "one true God." Wright gives more credence to what Jesus knew where he probably never thought of himself as "the second part of the Trinity." Jesus was the new beginning meant to unite Israel with God. However, it was pointed out, as witnessed by events since then, Jesus' coming into the world has not brought about world peace. More recently, there has been given more thought by leading theologians about the universal will of God being brought to all peoples, including the non-Christian world. God will still save all mankind even the Jews and other groups who have rejected Christ. It was also certain that the life and teachings of Christ managed to attract many early followers and continues to this day.
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Session
Four: The Meaning of Jesus: Two Visions
By
Marcus Borg and N.T. Wright
Sunday, February 1, 2004
Mike Kreutzer led off discussion of the fourth session, "God Raised Jesus from the Dead," by passing out two handouts. The first was a synopsis of N.T. Wright's latest work, "The Resurrection of the Son of God," which summarized the 842-page book. The second was the verses from I Corinthians 15, which were pertinent to today's discussion. One of the key discussion points highlighted by the two authors was whether our bodily resurrection makes a difference. Wright takes the interpretation more seriously as he highlights that the Kingdom of God is not a replacement for this world, but a transition of this world into the Kingdom including our physical bodies. Borg's argument seems to indicate that it really doesn't matter if this happens or not. Some of the Eastern "mystery" type of religions also had similar concepts. However, within the Greek culture, which was a significant portion of the Roman Empire at that time, the teachings of Plato emphasized the shedding of the physical body and the transition into the spiritual world. Paul's noting that God raised Jesus from the dead, including his physical body, would not have found favor with the Greek philosophies of the time. In fact, the early Christians in Rome began as "burial societies," which was how they became connected with the catacombs. It was also noted that within the Jewish religion during the time of Jesus, there were at least two mainstream ideas on afterlife. One was propagated by the conservative Sadducees, that espoused there was no afterlife whatsoever. The other concept, accepted by the more liberal Pharisees, was a belief in a spiritual afterlife. After the Romans killed most of the Sadducees in the First Revolt from 66-70, the Pharisees became the dominant Jewish belief.
Another point, which has been debated over the years is whether only the righteous will be raised up from the dead. The early Christians seemed to follow this belief, which would tend to downplay the idea of people burning in hell. Some of the more recent fundamentalist religions take the opposite approach of preaching "fire and brimstone." Next the idea of resurrection itself was discussed. Resurrection is different than resuscitation. After one is resurrected, there is a distinct change in that individual once brought back to life. Whereas with resuscitation, one is brought back to life virtually unchanged. The Bible points out in a number of instances how Jesus was not recognized by his family and friends. Paul also notes that he met the risen Christ, which was a very intense experience. Borg points out that whatever it was that happened to Paul was some type of supernatural experience that may have no logical explanation. Next, the discussion moved to the "empty tomb" idea. The conspiracy theory was that the disciples stole his body to make it look like Jesus was resurrected. Borg's contention is that even if we were to find the bones of Christ, that this is not a big deal. Wright also asks the other question as to why Christianity arose and why did it transform the lives of so many others. It was then pointed out that this same phenomenon took place with Mohammed as well. Trying to explain some of the phenomena that happen in the Bible is perhaps similar to scientists that try and describe sub-atomic particle concepts. They may compare them to billiard balls or vibrating springs, but that more or less metaphorically describes what is actually happening. It may be a similar situation in human beings trying to describe the resurrection and transformation of Jesus after his death.
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Session
Three: The Meaning of Jesus: Two Visions
By
Marcus Borg and N.T. Wright
Sunday, January 18, 2004
Mike Kreutzer led off discussion of the third session by asking everyone what were their impressions of the fifth and sixth chapters of the book co-written by Borg and Wright, which deals with what Jesus' death. It was commented that Wright's writing style was quite wordy and that the core meaning seemed to lie deep within. He looked at a Bib-lical narrative and subsequently tried to support it. Borg, on the other hand, seemed to look at the same narrative and openly question its validity. Wright also noted that regarding atonement, the sins forgiven were the sins of Israel, not original sin. On a more philosophical note, it was asked if the group was approaching the discussion from the inter-pretation that the Bible, as the Word of God, it to be taken literally as the writings of people directed by God, or if interpretations can be read into the various passages. It was noted that the fundamental type of Biblical interpreta-tion is a rather recent development, which arose during the 19th century. Much of the Bible was first passed down through generations by word of mouth before being captured in writing. It also started as many more writings than are in the present day Bible and it was the church that decided many years after Jesus' death which of the writings to include. Also, the writing style of the day often contained embellishments. Thus, if one chooses to interpret the Bible literally and discounts the numerous inconsistencies, then there is no room for discussion or debate. However, if the Bible is accepted as the writings of a number of inspired people who each told the story from their point of view, then various points may be open for debate as to their true validity. Truth is more than literal truth. The important point is that in their own way, each author is attempting to show that Jesus is the savior and redeemer, and the true Son of God.
Next, discussion turned towards whether Jesus knew he was going to die. What was his mindset? Was he aware of his ultimate goal in life? Mike noted that depending upon which New Testament author you choose to believe, the answer can vary as to when Jesus became aware he was the Son of God. These included, at birth, at his baptism, at the beginning of time, and at his crucifixion. This is not implying that any of the Gospels were wrong, but that we need to achieve a deeper understanding of the true meaning. Then it was noted that if one of Jesus' missions was to herald a new kingdom to overcome evil, based upon the conditions of the world today, it would appear as if this mis-sion was a failure. However, it was noted that Jesus seemed to approach one sinner at a time and take on a more in-dividualistic approach. So perhaps, evil in the world may still be defeated one day. Jesus may well have known that he was risking his life when he challenged the Jewish authorities. By spreading the word of the new kingdom of God, he undermined the power of those same authorities. Since the top Jewish leaders were also in partnership with some of the Roman authorities, as they served each other's purposes, it could only be a matter of time before Jesus' minis-try would be brought to and end one way or another. Finally it was noted that the synoptic Gospels tended to look at Jesus as more of a human figure, especially in Mark. John, on the other hand, conveys the message that Jesus knew from the beginning of time that he was the Son of God and the chosen one.
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St. Mark’s Adult
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Session
Two: The Meaning of Jesus: Two Visions
By
Marcus Borg and N.T. Wright
Sunday, January 11, 2004
Mike Kreutzer led off discussion by asking everyone what were their impressions of the third and fourth chapters of the book co-written by Borg and Wright, which deals with what Jesus did and what he taught. It was noted that there were a number of prophets who came as late as one hundred years after Jesus' death, which are to be found in the Acts of the Apostles. Once again Wright reminds us that we must first of all look at Jesus as a first century Palestinian Jew. The author builds up the life of Jesus one phase at a time. Jesus the prophet is first, followed by the announcement of God's kingdom, etc. The view of the kingdom of God is decidedly different between Borg and Wright. There is also a sharp contrast in the difference of the perceived consciousness of Jesus. Wright maintains that Jesus knew he was the Son of God while he was still here on earth. Borg takes the opposite side and maintains that if Jesus were truly a human, he would not have known that until post-Easter. It was suggested that perhaps Mary informed Jesus that he was the chosen Messiah.
Wouldn't Jesus have known something by the unique gifts he had and the miracles he performed? Jesus was known at the time as a "healer," but as a human his powers certainly would have been limited. First and foremost, Jesus came proclaiming the kingdom of heaven and directed attention towards the Heavenly Father. It becomes somewhat of a puzzle in that if Jesus realized he was the Messiah, how could we proclaim him to be human. Also, how are we able to emulate Christ if he knew he was the Messiah here on earth? Wright points out that Jesus came proclaiming the kingdom with intent on replacing the existing "establishment," but without implementing any type of power or warfare.
Another radical idea of Jesus at the time was his inclusion of all peoples into the kingdom, including gentiles, sinners, etc. This was outside of the Jewish culture at the time of excluding those who were not pure Jews. This practice was especially prevalent in Palestine at the time. Another radical concept that Jesus taught was that forgiveness did not require a special trip to the temple, but that God forgives everywhere. Thus, it was obvious that Jesus appeared as a real threat to the traditional Jewish religion and they were "glad to get rid of him!" On the other side of the coin, however, is the fact that some people do not feel comfortable having choices! Some people like to be told by others that "this is the way it is exactly as written." In today's world, some of the fundamentalist churches take this approach to the interpretation of scripture and there are many followers who flock to this approach.
It was noted that Borg assigned many titles to Jesus including, Jewish mystic, healer, spirit person, wisdom teacher, social prophet and movement founder. It was in these roles that Jesus challenged the "divine right" of the existing Jewish establishment. The question is therefore asked, are we here in the Episcopal Church just following Israel and trying to keep ourselves "pure," and only concerned with taking care of ourselves? Or are we likely to reach out to others outside the kingdom of God and invite them to follow? Is it purity or compassion upon which we are focused? Jesus taught us that compassion for others matters much more than an inward focus and that is what we should be striving for to enrich God's kingdom.
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St. Mark’s Adult Education Meeting Summary
Session
One: The Meaning of Jesus: Two Visions
By
Marcus Borg and N.T. Wright
Sunday, January 4, 2004
Mike Kreutzer led off the first session by asking everyone what were their impressions of the first two chapters of the book co-written by Borg and Wright. Everyone seemed to agree that the passage written by Borg was more readable. It appears as if the authors are setting us up to explain something more in-depth about Jesus. Both the first and second chapters have to be read in their entirety to get the full meaning of their intentions. Borg starts out with a premise as regards the pre- and post-Easter Jesus. Wright takes a more scientific approach.
In the late 1800's, Biblical scholars began to look at the Christ of history and the Christ of faith. Jesus is divine and knows all, yet Jesus is a man. The fundamentalists approach to the interpretation of Jesus is actually only a couple hundred years old. This was not the original way that was used to interpret the Bible.
With the scientific approach, experimental findings can be reproduced each time and by any individual who "follows the rule" in conducting the experiment. If a person, such as Wright, has a special meaning or connection with God, this cannot be proven or denied since is a personal experience.
Some scholars believe there was another source for the Gospels, which has been designated as "Q." (This symbol comes from the German word
"quelle," meaning "source." When one reads the Bible, it needs to be looked at as an entire entity and considered from both the historical and cultural contexts. Meanings are lost or distorted when individual verses are pulled out of context. Sometimes the Bible is looked at as a "proof text." You decide what you wish to be true, then find a text to back it up. As cited by a Biblical scholar: "A text without a context becomes a pretext for whatever we want it to mean!" It was also noted that in Matthew, many verses are used to justify the prophesies of the Old Testament.
An example was given about a scientist who was assigned to study the shroud of Turin. Although it was proven that it did not originate at the time of Jesus, the scientist's faith was nonetheless deepened. In many instances, scientists who study the wonders of the universe, have also felt closer to God. In a recent science magazine, the greatest discovery of the year was that the universe is much stranger than we first thought with 70% made up of "dark energy," 25% made up of "dark matter," and only 5% made up of the matter as recognized by humans! Findings like this could alter our concept of God and reality as we currently understand it.
In trying to prove the historical Jesus, the fact that two independent writers report the same events is significant. It is thought that the later version may sometimes take a more simplified form so that people can understand it better. One example noted was Matthew's interpretation of the Beatitudes compared with Luke's. Jesus was a first century Jew and there was much turmoil and change going on in general with the Jewish religion at that time. The final question asked concerned the emotions that Jesus must have had a man. What made him laugh and what made him grieve? In fact, what may make Jesus laugh today!?
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