Following the article is a fictitious event and an altered version of Eucharist Prayer (of the Book of Common Prayer) that tries to actualize the following theology.
The Heart, Breath and Body of God. A Theology of the Eucharist
by Michael Mallory (Fall 2011)
No longer is it possible to ignore the noble and transforming truths held by people of other faith traditions other than Christianity. People of faith and devotion are inextricably bound by the language of the cultural matrix of which they are formed. The accidents of birth location, childhood indoctrination and cultural mores and expectations are inconsequential when compared to the global issues and concerns that affect all of creation, including humankind. The ecological issues we currently face are truly paramount. It is necessary and indispensible that we engage in dialogue with other seekers of truth in order to establish a theology that is in accord with God’s proclamation of creation as being good. The ecological crisis is more than just issues regarding climate change, but also include all of the ways that we are connected to the planet and, perhaps especially, connected with each other. This connection to others and to all of creation is why I believe that the Eucharist is best represented as a synecdoche. A synecdoche interpretation allows us to see ourselves truly within the sacred elements because we recognize that we are truly connected to each other. The bread and wine are not just mere representations, or metaphors, which point us away and towards that ultimate reality we call God; but they are truly aspects of the divine nature in which we are constituted.
I have used Eucharist Prayer C as my guide making modifications to align with the following theology. The following theological defense of the Eucharist prayer is envisioned for a Christian Eucharist service during Earth week in which members of other faiths are deliberately invited to participate (to the extent that they feel called) in the liturgy. This scene is part of a larger scenario in which this interfaith group has been traveling together to bear witness to the lives of devotion and prayer in which they participate. It is my hope, that by praying and eating together in various contexts we might begin to articulate a theology of the Eucharist that truly embodies not only the death and resurrection of Christ, but especially the life and gospel of Jesus.
I do not want, nor intend, to dilute the Christological essence of the sacrament, but to focus more on the Trinitarian nature of the Eucharist. The heart of God, the breath of the Spirit, and the Body of Christ are completely interdependent and gives shape and life to each other and to us. The nomenclature of the Christian is such that we understand these concepts of the Trinity as expressed in the Nicene Creed. I hope to highlight how the heart, breath, and body of our faith and liturgy must move us beyond the confines of ourselves and into the suffering of the world. If we really believe that we, as the Church alive, are the body of Christ, filled with the Holy Spirit, and charged to do the will of God, then it is incumbent upon us to articulate God’s will within the liturgy. The sacrament of the table, “belongs to the church and not to any one member of it, ordained or lay,” according to the Oxford Guide to the Book of Common Prayer.[1] This is an emerging concept, since historically the sacrament did only belong to the priest. I believe this concept of the ecclesial body is still emerging. Since God did create us in the Imago Deo, the image of God, then we can entertain the mystical concept of the heart as the abode of God.
“It is only with the heart that one can see rightly. What is essential is invisible to the eye,” said the fox to the Little Prince.[2] James Cutsinger, in his book Paths to the Heart, uses this anecdote to express a simple truth shared by the mystical traditions of Christianity, Jews and Muslims. He explains the lack of the dual notion between head and heart in Old and New Testament. The guts, or entrails, is the seat of emotion in the Bible; whereas, “the heart designates, on the contrary, the inwardness of our human personhood in its full spiritual depth.” This “deep heart” is understood by Orthodox spirituality “as the place of Divine indwelling.”[3] He delineates two lines of thought regarding this indwelling. One, the indwelling happens at the moment of baptism. A second view, however, and more in line with my own view, “insists that this secret presence of God in the ‘deep heart’ is to be found in every human person, whether baptized or not, for all alike are created in the Divine image and likeness (Genesis 1:26-27).”[4] Therefore, we can begin to recognize that God did create all humankind in that divine image and is present within every heart as the divine spark. The Sursum Corda, the lifting up our hearts to God, is thus an appropriate and unconditional response to that divinity within all of us. The first part of the Eucahrist prayer acclaims our universal kinship in relation to God Almighty. The only change I made here is changing the word him to God, since gender-specific language is not really necessary.
With our hearts lifted to God, we are dissolved into that heavenly mystery and from that vantage point we examine the journey of love God has undertaken for our sake. With this exalted perspective, our hearts are full of gratitude for all of God’s creation. This thanksgiving for all of creation and our role in it is in line with the intention of Eucharistic Prayers C and D, which attempts to focus our thankfulness to the created world and not the narrow “focus to atonement and the consecration of the gifts.”[5] Thus, as Mitchell indicates, we are reminded “that creation extends far beyond this planet” and that we are created in the image of God and have been commissioned by God to take “the whole world into our care.”[6] This thanksgiving and mission is proclaimed by all people interested in the repairing of the world. The Christian may understand their own role in this process, but it is not necessarily dependent upon Christians alone. Nor do persons need to convert to Christianity in order to realize this fundamental mission of saving the dignity of our planet and our neighbors.
I have changed some of the words in this section of the prayer to indicate that it was through the word of God, as the gospel of John indicates, in which all creation was formed. So instead of, “At your command” I put “through your word” which is meant to demonstrate more poignantly the indissoluble nature of Jesus, the word made flesh, and God, the father. Similarly, the addendum “the testimonies of” is meant to focus on the word working through the prophets and sages. I rephrased the line regarding the gifts of human traits to fit them with the focus of the word working through us and aligning the characteristics of memory, reason and skill with the heart of God. Additionally, I changed the phrase rulers of creation to stewards of creation in order connote responsibility for our actions to creation. The word “ruler” tends to depict exploitation and hierarchical order; whereas, a steward paints an image more akin to a gardener or shepherd. I deleted the response of the Great Thanksgiving regarding reconciliation in the blood and through the wounds we are healed because I felt it focuses too heavily on the passion of Christ and not on the good news of the gospel. Lost for words to replace them, I simply moved on to the proclamation of the Sanctus. I have no good reason for this deletion, and do not think that this statement is unjustified, it just seems out of sync with my intention of shifting the overall focus towards a gospel proclamation rather than of the passion.
The Sanctus is kept intact, as I think it should. The opportunity to lift our voices in harmony with all of creation and heaven is another kind of moving up and out into a heavenly realm in which all of our hopes and aspirations are contained. Lifting our voices can be seen like lifting our hearts. The words we sing, or speak, are the notes of the Holy Spirit that breathes throughout all of creation and all of time. Mitchell tells us “the Sanctus and its introduction witness that the worship of God is a cosmic act in which the congregation is permitted to join, through Jesus Christ, in the power of the Holy Spirit.”[7] Although the heart of God is still part of the overall prayer (as is the body of God) we now move into the epiclesis—the breath of God.
The epiclesis should not be imagined as a specific moment of consecration because otherwise “it does not take seriously the totality of the prayer as the Church’s response to Christ’s institution.”[8] I see the liturgy as a mirror of the work that we are called to do in the world. Christians are baptized with certain vows that articulate their intention to do the will of God in the world. Other people of faith have taken their own particular vow in relation to their practice. Those who are seeking wholeness and dignity for the world consequently must let go of their own self-centeredness and cling to a perspective that gives them the freedom to act sacrificially. The common work of humankind leads us to consider letting go of those things (like millstones around our necks) that cause separation and conflict, and to embrace the eternal love (agape) in which Christians receive at their baptism. Since I have been baptized most of my life, I do not know exactly what these sacrifices are for people of other faith traditions, or of no faith at all. I have bore witness, however, to the great sacrifice many people, irrespective of their religion, have made for the common good of life on Earth.
It is through the heart of the individual (the abode of God) that we are led (by the Holy Spirit) to usher into existence the City of God. Therefore, I avoided using the baptismal specific language of water and Spirit and instead opted for language with a more universal appeal for the common goals of seekers today. Using Pauline language I speak of laying down our earthly garment and being adorned with grace and promise. Instead of the verb “sanctify” I chose to use “breath” in order to illustrate more specifically the movement of the Spirit as something that ebbs and flows instead of a single moment or action. The imagery of the breath of God is more organic and appeals to the idea of a shared experience. The liturgy itself is a movement like breathing between the pews, the table and God. The Passing of the Peace is also connected to the sharing of God’s spirit. If we share the Peace of God do we not, then, implicitly invite those we have shared this peace with to the great feast of God’s love represented by the table. The epiclesis is both to the elements and to the gathered. Finally, instead of the elements transforming into the blood and body of Jesus, I chose to emphasize again the parallel I perceive as the gospel and passion of Jesus Christ. I do not maintain the traditional Institution Narrative which draws on the images of body and blood, so the image is not entirely lost, just diminished in focus.
The Institution Narrative is the crucible of Christian theology. It is here that the heart and breath of God are forged into the living Christ, and by extension the Church. I changed very little of this narrative out of respect for scriptural continuity. These words are attested in the gospels and in the epistles of Paul. The anamnesis is the body of God, with it “we become participants in the events, not as history, but as present realities in our lives, where the timelessness of eternity overcomes the centuries and proclaims, ‘You are risen with Christ.”[9] Andrea Bieler, theologian, speaks of eschatological anamnesis which she defines as “practicing resurrection hope by connecting the remebr4ance of God’s saving works, in Israel’s history and in the Christ event, with our lives.”[10] She points out that this action is related to the action of Jesus’ ministry in the gospel as well as his death and resurrection. Through anamnesis, the body of Christ is made really present in the world. But who do we say that this body is?
Is the baptized Christian the sole proprietor of the Body of Christ? If we believe (and we all do not) that all of humankind is endowed with the heart of God, and that there are other seekers who have taken on the mantle of God’s love through the Spirit, then who is the Body of Christ? The gospel narrative tells us clearly who Jesus identified with and so I change the words “remembering now his work of redemption” to express the love and faithfulness of Christ for everyone, especially the forgotten. Likewise, the communal response celebrates his gospel and lives in his promise rather than celebrating his death and resurrection.
Finally, we pray for unity in Christ by first recalling those who have set the table before us and then by preparing our hearts to receive. The traditional prayer begins the address with “Lord God of our Fathers” and I have added “and Mothers” to alleviate the patriarchal tendency of the prayer. Instead of listing the biblical ancestors, I appeal to our common humanity. I have changed the poetic structure of the preparation of our hearts, because I did not like the accusatory tone of the word “presumption.” Lastly, I chose to the word “demonstrate” over “make” in speaking of the unifying power of the Holy Spirit. This is to indicate that the very fact that we are all gathered together, in spite of our differences, constitutes the Real Presence of Christ before the Liturgy even begins. This goes back to my notion of the communion as synecdoche—the part represents the whole.
The last omission I made had to do with naming Christ, “our High Priest.” Although this is true, I wonder if this title does not lend to the conversation regarding the distance between clergy and laity and the hierarchical nature of the Church. As we move more into a baptismal ecclesiology, it might be better to address Jesus the way he did to God when he said, “Abba.”
I believe strongly in the tenets of Open Communion. I do not believe that it is appropriate to deny a seeker whatever solace they may find at the table of our Lord. I do, however, believe strongly in the baptismal ecclesiology and the priesthood of all believers. I sincerely hope that those who join us at the table will also join us in our common eschatological mission of the world to come. For a person without faith I cannot fathom what the table could possibly. Our faith has got to transcend its cultural specificity if it is going to survive. The goals of Christianity move beyond the canons and dogmas of Christianity and depend, instead, on the will of God who is calling us into union with him and all of creation.
[1] Charles Hefling and Cynthia Shattuck, The Oxford Guide to the Book of Common Prayer A Worldwide Survey ( Oxford University Press, USA, 2008), page470
[2] Antoine de Saint-Exupery, The Little Prince (San Diego: Harcourt Children's Books, 2000), page 63
[3] James Cutsinger, Paths to the Heart: Sufism and the Christian East, ed. James S. Cutsinger (Bloomington, Ind.: World Wisdom, 2003), page 9
[4] Ibid.
[5] Leonel L. Mitchell, Praying Shapes Believing: a Theological Commentary On the Book of Common Prayer (Harrisburg, PA.: Morehouse Publishing, 1991), page 153
[6]Ibid.
[7] Mitchell, p. 155
[8] Mitchell, p. 161
[9] Mitchell, p. 164
[10] Andrea Bieler and Luise Schottroff, The Eucharist: Bodies, Bread, & Resurrection (Minneapolis: Augsburg Fortress Publishers, 2007), page 162
A fictitious event and an altered version of Eucharist Prayer D (of the Book of Common Prayer)
A Journey through the Grounds of Faith
Earth Week 2012 begins on April 16th and ends on Sunday, April 22nd. During this week, an inter-faith group, will set out on a journey of discovery regarding this planet, our home, and the various ways we celebrate our connection to our global village. This group believes that it is crucial that we begin to bear witness to the lived faith of other traditions in order to better appreciate our common, indispensable, duty for human beings as stewards of the Earth.
This group will participate in a Jewish Shabbat service Friday night. On Saturday, this group will participate with an inter-faith street ministry in the Tenderloin where they will be encouraged to eat at a local soup kitchen. Following this activity, the group will participate in sitting meditation, mindful walking and eating according to the Engaged Buddhism tradition of Thich Nhat Hanh. Sunday, this group will attend a Eucharistic Service at an Episcopal Church with a question and answer period during their coffee hour. Finally, this group will attend an evening Mosque prayer, with an introduction to Islam prior to the service.
Throughout this experience, members of the group will participate and reflect on the various ways that we come together as urban people with different worldviews and perspectives. Hopefully, we might be able to discern something of our own traditions by accompanying and bearing witness to each others’ traditions. Often, the best way to deepen our relationship with that Great Mystery is to step away a little from our own patterns and worldviews and allow the experience of the devotion, worship and common practice of other traditions influence the way we see ourselves.
For the Christian, particularly the Episcopal Church in the United States, this is a chance to imagine what a universal Eucharistic theology might look like and what are the theological implications. The following Eucharistic prayer and the theological defense attempts to honor the common telos of all human beings, which in this event is ecological, in this sense while still maintaining our distinct identity. The challenge, in other words, is to keep Christ as the center of the Eucharist but to develop this semiotic to incorporate more fully the multivalent reality of the Christ of the Gospel—rather, than the traditional renderings of Christ of the Passion.
The following theological defense will discuss a three-fold structure of the Eucharistic rite—the heart, the breath, and the body of God. The question that I struggle with has to do with the premise that only the baptized Christian is worthy to receive the Holy Sacrament. Is it possible to maintain the dignity of the table while opening up the dialogue and participation of non-Christians? I really do not know. This sacrament is the most beautiful expression of what it means to be a Christian. Yet I feel that if we cannot discover within it a universal appeal for the love of God and neighbor, then the action becomes inconsequential and particular. It is impossible for many in my generation (generation X), and especially the younger generation, to imagine such an isolating and estranging ritual that does not encapsulate the fullness of God’s grace and mercy.
Eucharistic Prayer (supplemental)
Earth Day
April 22, 2012 (Third Sunday of Easter)
The Collect
O God, whose blessed Son made himself known to his disciples in the breaking of bread: Open the eyes of our faith, that we may behold him in all his redeeming work; who lives and reigns with you, in the unity of the Holy Spirit, one God, now and forever. Amen
The Lessons
Acts 3:12-19 Psalm 4 1 John 3:1-7 Luke 24:36b-48
The Sermon The Creed The Prayers of the People The Peace
Eucharistic Prayer (Earth Day)
The Lord be with you.
And also with you.
Lift up your hearts.
We lift them to the Lord.
Let us give thanks to our Lord our God.
It is right to give God thanks and praise.
God of all power, Ruler of the Universe, you are worthy of glory and praise.
Glory to you forever and ever.
You spoke and from your word all things came to be: the vast expanse of interstellar space, galaxies, stars and planets. Your precious word breathed life into all of creation.
By your will they were created and have their being.
Through your word you called forth all of creation and endowed humankind with your image, so that through memory, reason, and skill we may be good stewards of your gracious bounty. But we turned against you and betrayed your trust; and we turned against our planet and our neighbors.
Have mercy, Lord, for we are sinners in your sight.
Again and again, you called us to return. Because of your immeasurable love for us you have lifted that veil of forgetfulness through the testimonies of prophets and sages who have revealed your righteous Law. In the fullness of time you sent your only Son, born of a woman, to fulfill your Law, to open for us the way of freedom and peace.
By his blood, he reconciled us. By his wounds we are healed.
And, therefore we praise you, joining with the heavenly chorus and with all of creation, who have looked to you in hope, to proclaim with them your glory, in their unending hymn:
Holy, holy, holy Lord, God of power and might, heaven and earth are full of your glory. Hosanna
in the highest. Blessed is he who comes in the name of the Lord. Hosanna in the highest.
And, so, Father our Mother, we who have laid down our earthly garment in order to be adorned by your eternal grace and promise, bring before you these gifts of the Earth. Breath into us and this bread and wine your Holy Spirit, that they be the gospel and passion of Jesus Christ our Lord.
On the night before Jesus died, during supper he took the bread, blessed it, broke it, and gave it to his friends, and said, “Take, eat: This is my Body, which is given before you. Do this for the remembrance of me.”
After supper, he took the cup of wine, gave thanks, and said, “Drink this, all of you. This is the Blood of the new Covenant, which is shed for you and for many for the forgiveness of sins. Whenever you drink it, do this for the remembrance of me.”
Remembering now his love and faithfulness for the neighbor, the stranger, the widow and the outcast , and offering to you this sacrifice of thanksgiving,
We celebrate his gospel, live in his promise, as we await the day of his coming.
Lord God of our Fathers and Mothers; As children of a common humanity we pray that you open our eyes to see your hand at work in the world about us. May this table not only cure our solace, but give us strength. May we not only release our burdens of guilt and shame, but grant us renewal. Blessed be your heart, O God, and may this Holy Communion demonstrate the truth of our one body, one spirit in Christ, and may your Holy Spirit continue to move in us to heal this broken world.
Risen Lord, Be known to us in the breaking of the Bread.
Accept these prayers and praises, Father, through Jesus Christ our great High Priest, to whom, with you and the Holy Spirit, your Church gives honor, glory, and worship, from generation to generation. AMEN.
The Lord’s Prayer
Fraction and Distribution
Post-Communion Prayer
Doxology