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Anglican Eucharistic 49

Chapter 2 Anglican

The eucharistic theology of Edward Pusey is the subject of this book. Before a detailed study of Pusey’s writings is explored in Chapters 3 and 4 some analysis of Anglican eucharistic theology will be made by exploring its underlying theological and philosophical assumptions. The intention is to survey Angli- can eucharistic theology, not in an exhaustive manner, but so that Pusey’s eu- charistic theology can be seen in the light of the tradition.

2.1 The Multiformity of Anglican Eucharistic Theology

Anglican eucharistic theology is multiform in nature, expressing different theological and philosophical assumptions. The discourse of the Anglican eu- charistic tradition varies between those who adopt what can be called a realist understanding of the and those who do not accept this analysis and accept what is called a nominalist analysis. I have argued elsewhere that the philosophical assumptions of the Eucharist in vary between that of moderate realism and nominalism.1 In a realist analysis the signs of the Eucharist, and and the offer- ing of these signs of bread and wine in the Eucharist are linked a real way to ’s body and as a presence of Christ in the Eucharist so that Christ is said to be present in some way in the elements and the eucharistic celebra- tion and in the dynamic remembrance of Christ’s in the eucharistic . Moderate realism implies that the linking of the sign and the signified is not in some fleshy or carnal manner but rather in a real yet mysterious and manner. Typically these realist philosophical assumptions are associated with a more understanding of the Eucharist. Pusey advo- cated such a moderate realist analysis in expressing eucharistic . Nominalists do not accept this analysis and instead argue that the signs are not linked to what they signify in any real way but rather by a linguistic and textual analysis centred on the of a believer and typically as revealed in

1 See Douglas, A Companion to Anglican Eucharistic Theology, 1, p. 22. This book explores some 150 case studies of Anglican eucharistic theology in the period from the to the present in the Anglican eucharistic tradition. See also Douglas and Lovat, ‘The Integrity of Discourse’, pp. 847–861.

© koninklijke brill nv, leiden, 2015 | doi 10.1163/9789004304598_004 50 2 the text of Scripture in a propositional manner. Often these nominalist philo- sophical assumptions are associated with a more Evangelical or Reformed un- derstanding of the Eucharist. Nominalists sever the participatory link between the earthly and the heavenly reality. As Boersma argues, nominal- ists in denying the participatory relationship between earthly objects and the heavenly reality, no longer see ‘earthly objects (as sacramentum)’ receiving ‘the reality (res) of their being from ’s own being. Rather, earthly objects pos- sessed their own being’.2 Such univocity ‘renders the created order indepen- dent from God’.3 This means that in a nominalist analysis the natural and the supernatural become two distinct orders where nature could pursue its own ends without any supernatural involvement. The result in terms of sacramen- tal theology is that it became impossible in a nominalist analysis to follow the principle or to discern a in the created or- der as a divine imperative. Christopher Cocksworth4 suggests that on an empirical level, there can be no such thing as Anglican eucharistic theology, because Anglicanism is such an amorphous phenomenon and its eucharistic theology is inherently multi- form such that the real characteristic of Anglican eucharistic theology is its ‘multiformity rather than uniformity’.5 Such multiformity derives not only, in part, from the absence of an authoritative in Anglicanism, such as exists in the , which clearly defines eucharistic doc- trine, but also from the varying understandings by Anglicans of what happens in the Eucharist. Not only, says Cocksworth, is Anglicanism doctrinally diverse, but it is also ideologically diverse since:

Anglicanism has never seen itself as a self-sufficient unit isolated from the wider Church. Whether through a Protestant eye (as an expression of the Reformation faith) or through a Catholic eye (as a branch of the Church Catholic) or through both eyes (as Reformed Catholicism), Angli- canism has always seen itself as part of a bigger whole. Because of this it is reticent about claiming a distinctive theological content in regard to anything. The most which it has been willing to admit to is a distinctive theological method by which it interprets Reformation truth and Catho- lic faith.6

2 Boersma, Heavenly Participation, p. 75. 3 Boersma, Heavenly Participation, p. 76. 4 The present of Coventry in the Church of . 5 Cocksworth, ‘Eucharistic Theology’, p. 49. 6 Cocksworth, ‘Eucharistic Theology’, p. 49.