Browsing by Subject "Eucharist"

This dissertation contributes to contemporary scholarship on the historical and theological significance of Christian iconodulia—the appropriate veneration of holy persons, places, and things. By accentuating the economic aspect of the Byzantine image debates it illustrates how the concerns raised by those defending the holy images in the eighth and ninth centuries proved to be precisely the issues that would accompany the resurgence of Christian iconoclasm in the Protestant Reformation. What should be clearer from the standpoint of this study is that debates concerning the legitimacy of the production and veneration of holy images touch on the fundamental claims of the Christian faith as at the heart of the theological defense is the mystery of God-made-man and the implications of this mystery for how God continues to seek union through his own body, that is, in the sacrifice of the Eucharist and in the Church itself. Attending closely to the economic aspect of the theological defense of iconodulia, we can see that the “economic appropriation” of the incarnation funds theological claims about the ontological stability, or unicity, of the Church. That is to say, to speak about the history and theology of iconodulia in the Christian tradition one must acknowledge the ecclesiological claims inherent to the orthodox defense. Therefore, this dissertation also contributes to contemporary ecumenical discussions and challenges some of the presumptions at the heart of that discussion.

This dissertation contributes to contemporary scholarship on the historical and theological significance of Christian iconodulia—the appropriate veneration of holy persons, places, and things. By accentuating the economic aspect of the Byzantine image debates it illustrates how the concerns raised by those defending the holy images in the eighth and ninth centuries proved to be precisely the issues that would accompany the resurgence of Christian iconoclasm in the Protestant Reformation. What should be clearer from the standpoint of this study is that debates concerning the legitimacy of the production and veneration of holy images touch on the fundamental claims of the Christian faith as at the heart of the theological defense is the mystery of God-made-man and the implications of this mystery for how God continues to seek union through his own body, that is, in the sacrifice of the Eucharist and in the Church itself. Attending closely to the economic aspect of the theological defense of iconodulia, we can see that the “economic appropriation” of the incarnation funds theological claims about the ontological stability, or unicity, of the Church. That is to say, to speak about the history and theology of iconodulia in the Christian tradition one must acknowledge the ecclesiological claims inherent to the orthodox defense. Therefore, this dissertation also contributes to contemporary ecumenical discussions and challenges some of the presumptions at the heart of that discussion.

Eucharistic sacrifice is both a doctrine of the church and a sacramental practice. Doctrinally, it explains in what manner the sacrament is a sacrifice, or at least its sacrificial dimension; liturgically, it refers to the offering that is made in the church's celebration of the eucharist, that is, who and what is offered and by whom. Since the Reformation, Catholics and Protestants have been divided over of eucharistic sacrifice, and for most of its history after the death of the Wesleys, Methodism somewhat uncritically followed in the Protestant tradition. Now, after four decades of productive ecumenical dialogue, Catholics and Methodists seek to discern the points of convergence and divergence between them on this controversial doctrine. In short, where do Catholics and Methodists agree and disagree on eucharistic sacrifice? This dissertation is a work of systematic theology that draws from the insights of several related fields: liturgical theology, historical theology, sacramental theology, ecclesiology, and ecumenism. An investigation into what Catholics and Methodists have shared with each other to date in ecumenical dialogue serves to elucidate the state of affairs between the two churches. The traditioning voices of Thomas Aquinas and John Wesley provide instances of detailed teaching on eucharistic sacrifice. Aquinas' theology has continued to inform Catholic teaching, while Wesley's was largely forgotten in nineteenth century Methodism. His theology of eucharistic sacrifice anticipates significantly the convergence that the liturgical and ecumenical movements have achieved on this topic through their attention to the theology of the early church, yet only a handful of contemporary Methodist theologians have explored Wesley's theology of eucharistic sacrifice in detail, and fewer still from an ecumenical perspective. In recent decades, Catholic and Methodist churches have circulated official teaching on eucharistic sacrifice and made significant revisions to their eucharistic liturgies. An analysis of these texts demonstrates how each church currently articulates its doctrine of eucharistic sacrifice and celebrates it sacramentally. The analysis also allows for an assessment of the current degree of convergence between the two churches on eucharistic sacrifice. The conclusion is that, first, Methodism has begun to recover a strong doctrine of eucharistic sacrifice, and greater attention to its Wesleyan heritage can only strengthen it further. Second, the two churches share more on eucharistic sacrifice than is frequently appreciated; indeed, Methodism should recognize in Catholicism a doctrine and a liturgy with which it can fully agree. Third, eucharistic sacrifice necessitates a clearly-formulated ecclesiology, which is a topic in the dialogues where Catholics can continue to prompt Methodists for deeper reflection. Convergence on eucharistic sacrifice, if recognized by both churches, would constitute a significant step forward on the path to full communion between them.

Abstract

The Lord’s Supper has long held a position of high esteem in doctrinal statements of the United Methodist Church and the Methodist movement. John Wesley advocated for “constant communion,” and expected Band Society members to, “be at church, and at the Lord’s table, every week.” Yet, across the denomination today, despite the official position since 2004 encouraging the weekly celebration of Holy Communion, many do not partake of Holy Communion on a frequent basis. Congregational practices vary, with some celebrating Communion once per month, and others quarterly or even less frequently. While infrequent celebration does not necessarily imply a lower view of Holy Communion, I am interested in discovering the prevailing attitudes and views of today’s United Methodists regarding the Eucharist, with a focus on the Wesleyan understanding of the Christ’s Presence.

After The United Methodist Church approved an official interpretive document on baptism, a survey conducted by the General Board of Discipleship concluded that a similar resource for Holy Communion was needed. The result was This Holy Mystery: a comprehensive document adopted in 2004 with the goal of enhancing the appreciation of Holy Communion among United Methodists. The document acknowledges that many United Methodist churches have, “strayed far away from the rich liturgical and sacramental heritage of Christian tradition.” The intention of my research is to identify current “on the ground” understandings and regard for Holy Communion in comparison to a Wesleyan understanding of the Eucharist.

It is not enough for the General Conference to issue a document stating what the United Methodist Church believes about Holy Communion. This Holy Mystery is subtitled, “A United Methodist Understanding of Holy Communion.” And, indeed, this document articulates the doctrinal standards for Holy Communion through an exploration of principle, background, and recommended practice. However, it does not articulate the principles and practices of the people in the pews, which are not always congruent with official doctrinal standards. In order to draw United Methodists into a richer sacramental life in line with our rich Wesleyan heritage, we must understand how they view the sacraments. It is not enough to explore history and official documents; it is also necessary to include human research, interacting with today’s United Methodists. My research will be designed to answer three questions: How do United Methodists understand Christ’s Presence in the Eucharist? How did they come to their beliefs? And, what impact do these beliefs regarding his presence have on the way they value Holy Communion? I believe answering these three questions will be vital in moving toward a Eucharistic renewal in United Methodism.

In United Methodism, there seems to be a wide disconnect between contemporary understandings and practices regarding Holy Communion. While I have seen speculative articles and anecdotal accounts of why Methodists may not view Holy Communion as an essential element of worship, I have not uncovered any documented qualitative or quantitative research. If the church is serious about enhancing “appreciation of the sacrament of Holy Communion,” then it is important to understand how Methodists understand the Christ’s Presence, and to develop a better understanding of how that collective understanding has been shaped.

In order to determine what United Methodists believe about the presence of Christ in the Eucharist, how they came to their beliefs, and how that affects their perception of value in Holy Communion, I conducted an ethnographic study based on qualitative interviewing techniques, and a quantitative survey that served as a comparative backdrop to those interviewed. I found United Methodist have an understanding of Christ’s presence that illuminates their perceived value of Holy Communion, and that their understanding has been shaped primarily by experience.