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MODELLED on the APOSTOLIC TRADITION a Case for Reception QL 92 (2011) 112-129 doi: 10.2143/QL.92.2.2134012 © 2011, all rights reserved A “GREAT THANKSGIVING” MODELLED ON THE APOSTOLIC TRADITION A Case for Reception of Eucharistic Multiformity in the Anglican Church of Australia 1. Use of The Apostolic Tradition in Contemporary Eucharistic Prac- tice The anaphora or eucharistic prayer of the early church order known as The 1 2 Apostolic Tradition, sometimes attributed to Hippolytus, maintains a significant influence on the development of eucharistic liturgies and litur- 3 gical practice in several Christian traditions, not only in the Roman Catho- lic tradition but also the Anglican. This is despite serious questions about authorship, dating of the material and whether or not the text was widely 4 used. Eucharistic prayers modelled on the anaphora of The Apostolic Tra- 5 dition are however approved and used in several Anglican Provinces, and 1. See modern translations of the eucharistic prayer in Geoffrey Cuming, Hippolytus: A Text for Students with Introduction, Translation, Commentary and Notes (Bramcote Notts: Grove Books, 1976) 10-11; Alistair Stewart-Sykes, On the Apostolic Tradition (Crestwood, NY: St Vladimir’s Seminary Press, 2001) 64-76; Paul Bradshaw, Maxwell E. Johnson and L. Edward Phillips, The Apostolic Tradition: A Commentary (Minneapo- lis, MN: Augsburg Press, 2002) 38-40. 2. See detailed discussion of the authorship of The Apostolic Tradition, in Stewart- Sykes, On the Apostolic Tradition, 22-32; Bradshaw et al., The Apostolic Tradition, 1-17; and in John F. Baldovin, “Hippolytus and The Apostolic Tradition: Recent Research and Commentary,” Theological Studies 64 (2003) 520-542. 3. Baldovin, “Hippolytus and The Apostolic Tradition,” 538. Baldovin cites the influ- ence of The Apostolic Tradition on the Second Eucharistic Prayer of the Post-Vatican II Roman Eucharistic Rite, see The Roman Catholic Church, The New Sunday Missal: Texts approved for use in Australia and New Zealand (London/Sydney: Geoffrey Chapman, 1982) 402-406. 4. See Allen Brent, Hippolytus and the Roman Church: Communities in Tension be- fore Emergence of a Monarch Bishop (Leiden: Brill, 1995). 5. See The Church of England, Common Worship (London: Church House Publish- ing, 2000) 188-190; The Anglican Church of Canada, The Book of Alternative Services A “Great Thanksgiving” Modelled on The Apostolic Tradition 113 draft eucharistic prayers modelled on The Apostolic Tradition have been 6 trialled in the Anglican Church of Australia. In 2009 the Liturgical Com- mission of the Anglican Church of Australia re-released draft material dating from 1995, calling it, “A Great Thanksgiving based on The Apos- 7 tolic Tradition attributed to Hippolytus,” intending that it be for discussion and trial use within the Anglican Church of Australia. This paper is aimed at examining this draft Australian “Great Thanks- giving” modelled on the eucharistic prayer of The Apostolic Tradition in relation to one linguistic and one theological issue within the multiformity of eucharistic theology and liturgical practice which exists in the Anglican Communion generally and specifically within the Anglican Church of Australia. These issues in Australia are heavily related to the prevailing 8 diocesanism within the Anglican Church of Australia and the limiting effect this has on liturgical development where there is response to the par- ticular theological interests of church parties. This article also argues that there is a need to recognize and accept the multiformity of eucharistic the- ology inherent within Anglican eucharistic theology and to recognize the place this has on the development and practice of eucharistic liturgies within Anglicanism generally and specifically within the Anglican Church 9 of Australia. In regard to the practice of trial use of liturgical texts in the Anglican Church of Australia, the suggestion is made that a differentiated consensus framed within a process of reception may be an alternative methodology for the Liturgical Commission to employ to engage parties in a more productive process of subject-subject dialogue and the mutual rec- (Toronto, Ont.: Anglican Book Centre, 1989) 196-197; The Church of the Province of Southern Africa, An Anglican Prayer Book (London: Collins, 1989) 124-126. 6. See the draft liturgical material of the Anglican Church of Australia based on The Apostolic Tradition, that is, Liturgical Commission of the Anglican Church of Australia, The Holy Communion also Called the Eucharist and the Lord’s Supper (Sydney: Broughton Books, 1993) 39-40; The Anglican Church of Australia, A Prayer Book for Australia Draft Only for Consideration by the General Synod July 1995 (Sydney: Broughton Books, 1995) 129-130. 7. Liturgical Commission of the Anglican Church of Australia, A Great Thanksgiving based on The Apostolic Tradition attributed to Hippolytus, Online at http://www.anglican.org.au/Web/Website.nsf/content/Commission:_Liturgy. Accessed 4 August, 2010. 8. In the Anglican Church of Australia a constitution affirms the rights of individual dioceses over any decision of the national church through its General Synod. See Consti- tution of the Anglican Church of Australia online at: http://www.anglican.org.au/Web/ Website.nsf/content/Constitution, accessed 22 July, 2010. 9. This has already been considered to some extent in Brian Douglas and Terence Lovat, “Dialogue Amidst Multiformity – A Habermasian Breakthrough in the Develop- ment of Anglican Eucharistic Liturgies,” The Journal of Anglican Studies 8 (2010) 35-57, but will be considered here in more detail specifically relating to The Apostolic Tradition and its trial use in the Anglican Church of Australia. 114 Brian Douglas ognition of different philosophical assumptions underlying eucharistic theology, rather than the adversarial subject-object process presently used. 2. The Importance of The Apostolic Tradition The Liturgical Commission of the Anglican Church of Australia argues that The Apostolic Tradition remains important for contemporary con- struction of eucharistic liturgies and liturgical practice because of “its lineage, preceding the controversies surrounding eucharistic doctrine and practice in the ninth, sixteenth and recent centuries” and because of “its bold imagery, reflecting the ‘classic’ motif of God’s atoning victory wrought in Christ over sin, evil and death.”10 This lineage presents mate- rial from the early history of Christian liturgy and as such, it is argued, provides a foundation for contemporary liturgical practice.11 A consensus however is less than clear. While some scholars point to the importance of the anaphora of The Apostolic Tradition possibly being the only eu- charistic prayer dating from the ante-Nicene period containing an institu- tion narrative,12 other scholars doubt this claim and suggest that the insti- tution was inserted in the fourth century.13 Whatever the case, the anaph- ora of The Apostolic Tradition remains an early eucharistic prayer and as such has commanded much respect among liturgical scholars and sus- tained a significant influence on the construction of contemporary eucha- ristic prayers and liturgical practice in a number of Christian traditions. More recently however, serious questions have been raised about whether or not The Apostolic Tradition really represents the liturgy of the Roman Church in the third century.14 While Symth and Bradshaw acknowledge the antiquity of parts of The Aposotolic Tradition, at the same time they point to material that is later than the third century and the lack of resem- blance between the anaphora of The Apostolic Tradition and what is known of the liturgical practice of Rome at later times,15 suggesting that its origins are Antiochene.16 Any use of the anaphora of The Apostolic Tradition, they argue, therefore should “depend upon its doctrinal, litur- 10. Liturgical Commission of the Anglican Church of Australia, A Great Thanksgiv- ing, 1. 11. Baldovin, “Hippolytus and The Apostolic Tradition,” 521. 12. Enrico Mazza, The Origins of the Eucharistic Prayer, trans. Ronald Lane (Col- legeville, MN: Liturgical Press, 1995) 103-126; Stewart-Sykes, On the Apostolic Tradi- tion, 71. 13. Baldovin, “Hippolytus and The Apostolic Tradition,” 539; Bradshaw et al., The Apostolic Tradition, 46. 14. Matthieu Smyth and Paul Bradshaw, “The Anaphora of the So-called Apostolic Tradition and the Roman Eucharistic Prayer,” Usus Antiquior 1 (2010) 6. 15. Ibid., 6-7. 16. Ibid., 23. A “Great Thanksgiving” Modelled on The Apostolic Tradition 115 gical, and literary merits and not upon any supposed privileged parent- age.”17 Smyth and Bradshaw conclude that following adaptation of The Apostolic Tradition by modern liturgical scholars, “its features, stamped by their West Syrian structure and by their archaisms, are henceforth almost unrecognisable, but faithfully reflect the concerns of a small group of liturgists in the middle of the twentieth century.”18 This analysis casts considerable doubt on the argument of the Liturgical Commission of the Anglican Church for a unique lineage preceding later controversies and in turn suggests that modern use of The Apostolic Tradition may well in itself be a reflection of particular interests. Such caution may be an important matter for any Liturgical Commission to consider in using The Apostolic Tradition as a model for liturgical development and use. 3. The Apostolic Tradition in the Anglican Church of Australia In 1993 the Liturgical Commission of the Anglican Church of Australia produced a new set of eucharistic
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