An Agreed Statement on the Holy Eucharist

Total Page:16

File Type:pdf, Size:1020Kb

An Agreed Statement on the Holy Eucharist USCCB > Beliefs And Teachings > Ecumenical And Interreligious > Ecumenical > Orthodox AN AGREED STATEMENT ON THE HOLY EUCHARIST We, the members of the Orthodox-Catholic consultation, have met and discussed our understanding of the Holy Eucharist. After a dialogue, based on separately prepared papers, we affirm our remarkable and fundamental agreement on the following: 1. The Holy Eucharist is the memorial of the history of salvation, especially the life, death, resurrection, and glorification of Jesus Christ. 2. In this eucharistic meal, according to the promise of Christ, the Father sends the Spirit to consecrate the elements to be the body and blood of Jesus Christ and to sanctify the faithful. 3. The eucharistic sacrifice involves the active presence of Christ, the High Priest, acting through the Christian community, drawing it into his saving worship. Through celebration of the Eucharist the redemptive blessings are bestowed on the living and the dead for whom intercession is made. 4. Through the eating of the eucharistic body and drinking of the eucharistic blood, the faithful, who through Baptism became adopted sons of the Father, are nourished as the one body of Christ, and are built up as temples of the Holy Spirit. 5. In the eucharistic celebration we not only commend ourselves and each other and all our lives unto Christ, but at the same time accept the mandate of service of the Gospel of Jesus Christ to mediate salvation to the world. 6. Through the Eucharist the believer is transformed into the glory of the Lord and in this the transfiguration of the whole cosmos is anticipated. Therefore the faithful have the mission to witness to this transforming activity of the Spirit. Recognizing the importance of this consensus, we are aware that serious differences exist in our understanding of the church, eucharistic discipline, and pastoral practice which now prevent us from communicating in one another's churches. Our task should consist in exploring further how these differences are related to the agreement stated above and how they can be resolved. Worcester, Massachusetts December 13, 1969 Back to Documents Produced by the North American Orthodox-Catholic Theological Consultation ©2020 United States Conference of Catholic Bishops.
Recommended publications
  • Synoptic Traditions in Didache
    Synoptic Tradition in the Didache Revisited Dr. Aaron Milavec Center for the Study of Religion and Society University of Victoria Ever since a complete copy of the Didache was first discovered in 1873, widespread efforts have been undertaken to demonstrate that the framers of the Didache depended upon a known Gospel (usually Matthew, Luke, or both) and upon one or more Apostolic Fathers (Barnabas, Hermas, and/or Justin Martyr). In more recent times, however, most scholars have pushed back the date of composition to the late first or early second century and called into question dependency upon these sources. In the late 50s, Audet1. Glover2, and Koester3 cautiously developed this stance independent of each other. More recently, Draper4, Kloppenborg5, Milavec6, Niederwimmer7, Rordorf8, and Van de Sandt9 have argued quite persuasively in favor of this position. Opposition voices, however, are still heard. C.M. Tuckett10 of Oxford University, for example, reexamined all the evidence in 1989 and came to the conclusion that parts of the Didache "presuppose the redactional activity of both evangelists" thereby reasserting an earlier position that "the Didache here presupposes the gospels of Matthew and Luke in their finished forms."11 Clayton N. Jefford, writing in the same year independent of Tuckett, came to the conclusion that the Didache originated in the same community that produced the Gospel of Matthew and that both works had common sources but divergent purposes.12 Vicky Balabanski, in a book-length treatment of the eschatologies of Mark, Matthew, and Didache, reviewed all the evidence up until 1997 and concluded that Did. 16 was written "to clarify and specify certain aspects of Matthew's eschatology."13 This essay will weigh the evidence for and against dependence upon the Gospel of Matthew--the most frequently identified "written source" for the Didache.
    [Show full text]
  • Robert Taft Ex Oriente Lux? Some Reflections on Eucharistic Concelebration
    Robert Taft Ex Oriente Lux? Some Reflections on Eucharistic Concelebration The following notes on concelebration do not pretend to offer a complete study of the Eastern tradition, nor definitive solutions to the growing dissatisfaction with the restored roman rite of Eucharistic concelebration. But they may help to clarify the status quaestionis, rectify misinterpretations of early Eucharistic discipline, and dispel misconceptions concerning the antiquity and normative value of Eastern usage. It has long been a theological device to turn eastwards in search of supporting liturgical evidence for what one has already decided to do anyway. Something like this was at work in certain pre-Vatican II discussion on the possibility of restoring concelebration in the Roman rite. The underlying presupposition seems to be that Eastern practice will reflect a more ancient- indeed the ancient - tradition of thee undivided Church. 1. Concelebration in the Christian East Today The information on contemporary Eastern forms of Eucharistic concelebration given by McGowan and King is generally accurate, with a few exceptions that will be corrected here. The Armenians practice Eucharistic concelebration only at Episcopal and presbyteral ordinations, a custom they may have borrowed from the Latins. The Maronites, also influenced by the Latins, probably owe their practice of verbal co-consecration to scholastic theology of the (P.81) Eucharist, Before the seventeenth century, concelebration without co-consecration was in use. In the Coptic Orthodox Church several presbyters participate in the common Eucharist vested, in the sanctuary. Only the main celebrant (who is not the presiding celebrant if a bishop is present) stands at the altar, but the prayers are shared among the several priests.
    [Show full text]
  • Issue Six - December 2019 on Two Occasions Christ Fed with Loaves and fishes, Miraculously Multiplied, a Large Concourse of People Who Had Followed Him Into the Desert
    A Quarterly Newsletter for Extraordinary Ministers of Holy Communion in the Archdiocese of Portland in Oregon Issue Six - December 2019 On two occasions Christ fed with loaves and fishes, miraculously multiplied, a large concourse of people who had followed Him into the desert. On the first of these occasions, recorded by all four Evangelists, five loaves and 1 two fishes supplied the needs of five thousand people, while on the second occasion, mentioned only by St. Matthew (xv, Early 32 sq.), seven loaves and a “few” fish more than sufficed for Eucharistic four thousand persons. In accordance with the practice of depicting only those features which were necessary to Symbolism convey the meaning of a symbol, the Christian artists of the catacombs represented the miraculous multiplication as a banquet, in which the guests are seen partaking of a repast of loaves and fishes. In frescoes of this category, the source of the artist’s inspiration is clearly indicated by the baskets of fragments on the right and left of the banquet scene. The number of baskets represented is not always historical, this being 1 regarded as a matter of indifference so far Apology 66). The “president”, a venerable, as the symbol was concerned; six Eucharist bearded personage is depicted performing frescoes each show seven baskets, but in the function described in the Acts of the three others the number is two, eight, and Apostles (2:42-46 and 20:7) as “breaking twelve, respectively. The number of guests bread”; hence the name “Fractio Panis” in all symbolical repasts of the Eucharist is appropriately given to the fresco by its invariably seven, a peculiarity which discoverer.
    [Show full text]
  • Catechism of Saint Pius X
    The Catholic Primer’s Reference Series: The Catechism of St. Pope Pius X (ca. 1880) Caution regarding printing: This document is over 115 pages in length, depending upon individual printer settings. The Catholic Primer Copyright Notice The contents The Catechism of St. Pope Pius X is in the public domain. However, this electronic version is copyrighted. © The Catholic Primer, 2005. All Rights Reserved. This electronic version may be distributed free of charge provided that the contents are not altered and this copyright notice is included with the distributed copy, provided that the following conditions are adhered to. This electronic document may not be offered in connection with any other document, product, promotion or other item that is sold, exchange for compensation of any type or manner, or used as a gift for contributions, including charitable contributions without the express consent of The Catholic Primer. Notwithstanding the preceding, if this product is transferred on CD- ROM, DVD, or other similar storage media, the transferor may charge for the cost of the media, reasonable shipping expenses, and may request, but not demand, an additional donation not to exceed US$15. Questions concerning this limited license should be directed to [email protected] . This document may not be distributed in print form without the prior consent of The Catholic Primer. Adobe®, Acrobat®, and Acrobat® Reader® are either registered trademarks or trademarks of Adobe Systems Incorporated in the United States and/or other countries. The Catholic Primer: www.catholicprimer.org 2 CATECHISM OF SAINT PIUS X The Catechism of the Council of Trent was directed to all priests.
    [Show full text]
  • JULY 2019 July 2019 Sunday Monday Tuesday Wednesday Thursday Friday Saturday
    HOLY TRINITY ORTHODOX CHURCH JULY 2019 JuLY 2019 Sunday Monday Tuesday Wednesday Thursday Friday Saturday 1 Unmercenaries 2 St. John, Abp. 3 4 5 St. Sergius 6 Cosmas & Damian of Shanghai Independence of Radonezh Day Great Vespers 5:00 P.M. CONFESSION 7 3rd after Pentecost 8 Icon of our Lady 9 10 11 St. Olga, 12 13 Divine Liturgy 9:00A.M. of Kazan Princess of Russia Coffee Hour – Koles / Wagner Visitation: 1:30 P.M. Panikhida for Ed Bichun JEROME HOME 4:30 P.M. Great Vespers 5:00 P.M. CONFESSION 14 4th after Pentecost 15 St. Vladimir 16 17 Royal Martyrs 18 New Martyrs 19 St. Seraphim 19 Martyr Maria Elizabeth & Barbara of Sarov 20 (Skobtsova) Frs. of 1st Six Ec. Councils & Confessors Divine Liturgy 9:00A.M. Visitation: 1:30 P.M. of Russia Coffee Hour – GRANDVIEW REHAB. ? ? ? ? ? CENTER Family Summer Picnic & Great Vespers 5:00 P.M. Pool Party @ Labas home CONFESSION 12:00 P.M. 21 5th after Pentecost 22 23 24 Great Martyr 25 26 27 Greatmartyr & Divine Liturgy 9:00A.M. St. Mary Magdalene Christina St. Jacob Netsvetov Healer Panteleimon Coffee Hour – ? ? ? ? ? of Alaska Baptism of Stella Boruch 11:00 A.M. Great Vespers 5:00 P.M. GENERAL CONFESSION 28 6th after Pentecost 29 30 31 Cleaners: Greeter: Charity: St. Irene Chrysovolantou New Hieromartyr Divine Liturgy 9:00A.M. Visitation: 11:00 A.M. 7/7: Santoro’s / Stock Benjamin of Coffee Hour – Mabry MSGR. BOJNOWSKI 7/14: C Dresko / Kaplan Ellen Santoro MANOR Petrograd 7/21: Clark / Bress 7/28: Cabrera / Burrill Monthly Newsletter of HOLY TRINITY ORTHODOX CHURCH 305 Washington Street • PO Box 2876 • New Britain, CT 06050 -2876 www.htocnb.org JULY 2019 PICNIC & POOL PARTY: On Sunday, To learn more about TRAVIS MILLS FOUNDATION visit July 14th Peter & Gladys Labas are inviting all families to their web site at: travismillsfoundation.org their home, 369 Hubbard Road, Higganum, CT 06441 for a Family Picnic & Pool Party beginning at 12 noon.
    [Show full text]
  • Catholic Volunteers
    Graduate Theological Foundation CATHOLIC VOLUNTEERS: Theology and Practice, with Special Reference to the 1997 Papal Instruction Ecclesiae De Mysterio A Dissertation Submitted in Candidacy for the Degree Doctor of Philosophy By the Reverend David James Mulvihill South Bend, Indiana Convocation 1999 ABBREVIATIONS AA Second Vatican Council, Decree on the Apostolate of the Laity Apostolicam actuositatem, AAS 58 (1966), 837-864; in English: Abbott, 489-521; Flannery I, 766-798. AAS Acta Apostolicae Sedis, Rome 1909- The Vatican gazette, published a varying number of times each year, with the original text of the most important Vatican documents. The text is usually in Latin. Abbott Documents of Vatican II, ed. Walter M. Abbott, S.J. Chapman, 1966. AcDocVat Acta et Documenta Concilio Oecumenico Vaticano II apparando, Series I, (Antepreparatoria), vols. I-IV, Indices. Vatican City, 1960-1961; Series II, (Preparatoria), vols. I-III. Vatican City State 1964-1969. AcSynVat Acta Synodalia Sacrosancti Concilii Oecumenici Vaticani II, vols. I-IV, Indices. Vatican City, 1970- AG Second Vatican Council, Decree on the Church’s Missionary Activity Ad Gentes: AAS 58 (1966), 947-990; in English: Abbott, 584-630; Flannery I, 813-856. AkK Archiv für katholisches Kirchenrecht (Innsbruck, 1957-); formerly Mainz (1862-). ASS Acta Sanctae Sedis, Rome 1865-1908. Beginning with 1909, this Vatican gazette, with the original text of the most important Vatican documents, had a name change to Acta Apolisticae Sedis. c. “canon” in the 1983 Code of Canon Law. CIC prefixing a number indicates the canon in the 1917 Code of Canon Law. For other places such as the Lex Ecclesiae Fundamentalis, the word canon is not abbreviated.
    [Show full text]
  • Reports to the 68Th General Convention
    The General Convention of The Episcopal Church TO: Bishops and Deputies tc FROM: The Rev. Canon James R. Secretary, The General DATE: June 29, 1985 Herewith is the Blue Book, being the reports of the Committees, Commis- sions, Boards and Agencies to the 68th General Convention in Los Angeles. I wish to express my gratitude to the chairpersons and members of the sev- eral Committees, Commissions, Boards and Agencies for their splendid help and cooperation in making possible the production of the Blue Book. The reports and recommendations of the interim bodies which have been work- ing between meetings of the Convention constitute one major source of leg- islative business submitted to the 68th Convention. Resolutions submitted by these interim bodies, which are contained in the Blue Book, have been given "A" legislative numbers. The other sources of legislative business to be distributed at the General Convention are Resolutions from Dioceses (given "C" numbers); Resolutions submitted by Bishops (given "B" numbers); and resolutions submitted by Deputies (given "D" numbers). Memorials which have been submitted will be given an "M" designation, and will appear in a Register of Memorials only. Memorials will only be distributed to the appropriate legislative commit- tees since they do not require action but may form the basis of a Resolu- tion in a legislative committee report. Your close attention to and study of the Blue Book will be of inestimable value in preparing yourself to participate fully in the deliberation in Anaheim. Along with the Blue Book, please study carefully the House of Deputies Rules of Order and the Joint Rules of Order.
    [Show full text]
  • Living God's Covenant
    LIVING GOD’S COVENANT Second Interim Report (2007) of the Joint Implementation Commission under the Covenant between The Methodist Church of Great Britain and The Church of England CONTENTS 1. Introduction and Summary 2. Living God’s Covenant: Practical Initiatives 3. Church, State and Establishment 4. Encouraging Lay Ministry 5. The Eucharist: Two Theologies or One? 1 INTRODUCTION AND SUMMARY 1. It is with mixed feelings of encouragement and disappointment that the Joint Implementation Commission (JIC) brings this, its second Interim Report, to Conference and General Synod in the Summer of 2007. The JIC was set up, as a small group, in 2003 to monitor and promote the implementation of the Covenant. Since the first Interim Report In the Spirit of the Covenant was published in 2005, the JIC has had a full programme of work, on which we now report. 2. We have been grateful for a number of responses to that first interim report, notably from the Methodist Faith and Order Committee. These comments have been carefully considered by the JIC and have usefully informed our work. First, then, the encouragements SOME ENCOURAGEMENTS 3. It is clear that the Covenant is being carried forward in many places at the „grass roots‟ of our two churches, with much sharing in mission and ministry. This was brought home to us through the ten regional workshops for Methodist and Anglican Church leaders (approximately 600 people took part) that were held during 2006. The feedback on the progress of the Covenant from the road shows has been carefully analysed and the results are presented in the first chapter of this report.
    [Show full text]
  • Baptism, Eucharist, and the Hospitality of Jesus: on the Practice of “Open Communion”
    ATR/86:2 Baptism, Eucharist, and the Hospitality of Jesus: On the Practice of “Open Communion” James Farwell* The opening of the eucharistic table to the unbaptized is aprac- tice inspired by the radical hospitality of Jesus. Too often, however, the practice of open communion is adopted casually, without the sys- tematic theological reflection called for by something so central to ec- clesial identity and mission. Among the issues the practice raises are (1) its reliance on the claim that Jesus would not have shared a ritual meal with his disciples alone, (2) its departure from the paschal eccle- siology at the heart of contemporary liturgical renewal, which links baptism and eucharist to a post-Constantinian understanding of mis- sion, (3) its failure both to appreciate the pastoral value of longing, and to avoid a modernist commitment to the immediate gratification of in- dividual desire, (4) its naive assumption that boundaries are necessar- ily inhospitable, and (5) its taking the place of genuine evangelism and public ecclesial witness. This essay, while not an exhaustive argument against open communion, addresses these critical issues. It has become commonplace, in some circles of the Episcopal Church, to argue that communion ought to be offered to the unbap- tized in public worship as an expression of the radical hospitality of Jesus. A handful of high profile parishes, in conscientious defiance of the canons of the Episcopal Church that restrict communion to the baptized,1 have undertaken the practice and inspired a number of other parishes to do the same. While the actual practice of offering communion to the unbaptized does not appear to be widespread, its profile is high enough to have warranted a resolution before the 74th General Convention asking for the appointment of a task force to consider the serious ecumenical and theological ramifications of this * James Farwell is assistant professor in the H.
    [Show full text]
  • What Is the Roman Missal My Account | Register | Help
    What Is The Roman Missal My Account | Register | Help My Dashboard Get Published Home Books Search Support About Get Published Us Most Popular New Releases Top Picks eBook Finder... SEARCH R O M A N M I S S A L Article Id: WHEBN0000025878 Reproduction Date: Title: Roman Missal Author: World Heritage Encyclopedia Language: English Subject: Latin liturgical rites, Canon of the Mass, Ad orientem, Embolism (liturgy), Nicene Creed Catholic Liturgical Books, Christian Terminology, Eucharist, Mass (Liturgy), Missals, Collection: Tridentine Mass Publisher: World Heritage Encyclopedia Publication Date: Flag as Inappropriate Email this Article ROMAN MISSAL The Roman Missal (Latin: Missale Romanum) is the liturgical book that contains the texts and rubrics for the celebration of the Mass in the Roman Rite of the Catholic Church. HISTORY CONTENTS History 1 Situation before the Council of Trent 1.1 From the Council of Trent to the Second Vatican Council 1.2 Revision of the Missal following the Second Vatican Council 1.3 More recent changes 1.4 Continued use of earlier editions 1.5 Official English translations 2 See also 3 Further reading 4 References 5 Online texts of editions of the Roman Missal 6 Full texts of the Missale Romanum 6.1 Texts of Roman Rite missals earlier than the 1570 Roman Missal 6.2 The 2011 English translation 6.3 Partial texts 6.4 SITUATION BEFORE THE COUNCIL OF TRENT Before the high Middle Ages, several books were used at Mass: a Sacramentary with the prayers, one or more books for the Scriptural readings, and one or more books for the antiphons and other chants.
    [Show full text]
  • Diiocese of Gallup Sacramental Guidelines Eucharist
    DIIOCESE OF GALLUP SACRAMENTAL GUIDELINES EUCHARIST A. THEOLOGICAL AND CANONICAL MEANING The Eucharist is the most august sacrament, in which Christ himself is contained, offered and received and by which the Church constantly lives and grows. The Eucharistic Sacrifice, the memorial of the death and resurrection of the Lord, in which the sacrifice of the cross is perpetuated over the centuries, is the summit and source of all Christian life and worship,. it signifies and effects the unity of the people of God and achieves the building up of the Body of Christ. The other sacraments and all ecclesial apostolic works are closely related to the Eucharist and are directed to it (Vatican II Sacrosanctum concilium, no.10, 47 and Lumen Gentium, n. 11: Christian Initiation, General Introduction, n.2; c897). B. CENTRALITY OF EUCHARIST Since the celebration of the Mass is for the universal and the local Church as well as for each person, the center of the whole Christian life (General Instruction of the Roman Missal, # 1 ), care must be taken that the Eucharist remain a primary focus in the life of the community. This can be accomplished through careful preparation for the celebration of the Eucharist, adequate formation and training of all who participate as well as the scheduling ofMasses at times appropriate to the needs of the community. Priests and all who exercise a liturgical role should be familiar with the rites and "'"--' documents that pertain to their role. The parish liturgy committee should work in collaboration with the pastoral leadership of the parish/institution, including priests, musicians and liturgy directors, to assure effective preparation for the celebration of Eucharist and the feasts and seasons of the Church Year.
    [Show full text]
  • Ecclesiastical Law Journal the Commom Law of the Anglican
    Ecclesiastical Law Journal http://journals.cambridge.org/ELJ Additional services for Ecclesiastical Law Journal: Email alerts: Click here Subscriptions: Click here Commercial reprints: Click here Terms of use : Click here The Commom Law of the Anglican Communion Norman Doe Ecclesiastical Law Journal / Volume 7 / Issue 32 / January 2003, pp 4 - 16 DOI: 10.1017/S0956618X00004907, Published online: 31 July 2008 Link to this article: http://journals.cambridge.org/ abstract_S0956618X00004907 How to cite this article: Norman Doe (2003). The Commom Law of the Anglican Communion. Ecclesiastical Law Journal, 7, pp 4-16 doi:10.1017/S0956618X00004907 Request Permissions : Click here Downloaded from http://journals.cambridge.org/ELJ, IP address: 131.251.254.13 on 24 Feb 2014 4 COMMON LAW OF THE ANGLICAN COMMUNION THE COMMON LAW OF THE ANGLICAN COMMUNION NORMAN DOE Director of the Centre for Law ami Religion, The Law School, Cardiff University1 The aim of this short paper is to examine whether and how canon law might be acknowledged as one of the instruments of Anglican unity.2 First, the study proposes that there are principles of canon law recognised by churches. These are rooted in the canonical tradition shared by churches of the catholic and apostolic tradition. Secondly, the following proposes that the profound similarities between Anglican legal systems indicate, as a matter of descriptive fact, what Anglicans share in common juridically. Together, the principles of canon law and the similarities between Anglican legal systems represent the common law of the Anglican Communion. Thirdly, the study addresses some methodological issues raised in ascertain- ing and formulating the canonical principles of the Anglican his commune.
    [Show full text]