Toward Holier Communions: A simple suggestion (original) (raw)

Liturgical Renewal and the Reception of Communion: Progress and Challenges

Greek Orthodox Theological Review , 2016

In academic circles one hears much talk regarding the centrality of the Eucharist, and the principles of eucharistic ecclesiology are well known. Indeed, it is almost assumed that the twentieth-century theological renaissance involving the return to the Fathers is reflective of the Orthodox experience today. Yet how much of this renaissance has really passed on to the popular level of parishioners' real lives? Based on personal experiences as a priest in Greece and in the Greek Orthodox Archdiocese of America in New England, I would say that few rank-and-file Orthodox Christians have actually been touched by these developments. Specifically, on the subject of reception of communion, one finds that this movement has had mixed results depending on the background of the community. Indeed, it seems, paradoxically enough, that the most pious church members-people from the old country who rarely miss a service-are often the ones who receive communion the least! This paper will trace the history of reception of communion and attempt to trace possible reasons for infrequent communion in some Orthodox circles.

A Distinctive Way to Observe the Communion Sacrament: Remembering Along the Lines of God's Reminding

The sacrament is an additional word that focuses our thoughts on the word. It is not simply subjective recollection. It is active remembering that follows the etchings of the word to which it points. Therefore, we are to have a special focus: to remember the Lord Jesus along the lines of God’s reminding. In a primary way, we are to center our thoughts on Him by means of the gospel narratives. Doing this from a post-resurrection and a post-ascension vantage point calls us to remember the person and work of Christ in both His humiliation and His exaltation.

Sacrament of holy communion: a real fellowship

2013

Luther turns to the sacraments into to rewrite the contours of a Christian life (and theology). The sacraments and especially the sacrament of Holy Communion, as a place of proclamation, exercise us in faith. In order to highlight this characteristic, Luther works with the metaphor of the happy exchange - a metaphor that has been sidelined or even forgotten by some current of Lutheran theology. Yet, it is in the happy exchange that for Luther the real significant of this sacrament lies: a true fellowship.

Nature and effects of spiritual communion

Proceedings of the Catholic Theological Society of America, 2012

I will first present the state of the question regarding Spiritual Communion and then attempt a possible solution. Any attempt at an adequate exposé of this question would have to touch upon the following problems: (1) the necessity of the Sacraments; (2) the efficacy of the Sacraments; (3) the distinction between sacramental efficacy ex opere operato and ex opere operantis; (4) the nature of sacramental grace. Surprisingly little has been written on the theology of Spiritual Communion. There is more material available on the devotional aspect. And yet, there is no doubt that the fact and efficacy of Spiritual Communion belong to the doctrine of the Church and therefore Spiritual Communion is more than just a pious practice. This would be already evident from the Council of Trent 1 and Pope Pius XII's Mediator Dei. 2 However, this doctrine goes back to the 1 As to the use of this holy sacrament, our Fathers have rightly and wisely distinguished three ways of receiving it. They have taught that some receive it sacramentally only, as sinners; others spiritually only, namely, those who eating in desire the heavenly bread set before them, are by a lively faith which worketh by charity (Gal. 5:6) made sensible of its fruit and usefulness; while the third class receives it both sacramentally and spiritually, (Cf. infra, can. 8) and these are they who so prove and prepare themselves beforehand that they approach this divine table clothed with the wedding garment. (Matt. 22:11.) Council of Trent, Session 13, The Holy Eucharist, Chapter VIII, On the Use of This Admirable Sacrament. so at least by desire." Transl. by Gerald Ellard, S.J., in On the Sacred Liturgy, America Press, 1948, p. 52, par. 117. "Cupit imprimis (Ecclesia) ut christiani-cum praesertim Eucharistiam dapem reapse sumere haud facile queant-votis saltern earn sumant."