Synopsis of March 1999 Issue
![[March cover]](images/march99.jpg)
March 1999 Cover - Enlargement
Veronica Rosier
The Baptismal Catechumenate in the
General Directory for Catechesis (1997), pp. 98 -
124.
Summary. One of the major changes reflected in the 1997 revision of the 1971 Roman Catholic General Catechetical Directory ("Directory") is the notion that 'the model for all catechesis is the baptismal catechumenate.' Given the prominence assigned to the baptismal catechumenate, Veronica Rosier examines what the Directory understands this to mean. In doing so, she begins with a discussion of the background and context of the Directory, including its relationship to the universal Catechism and its conception of evangelization and catechesis.
Rosier then proceeds with a detailed analysis of the Directory's use and understanding of 'the baptismal catechumenate' as the model for all catechesis. Here, she points out where the Directory is either unclear or inconsistent in its use of certain terminology. For instance, Rosier notes the use of 'initiatory catechesis' to cover both initiation and evangelization and of 'baptismal catechesis' when 'catechumenal catechesis' or 'catechumenal formation' would be preferable.
In addressing the question of what a catechumenal model of catechesis is, Rosier draws attention to the liturgical dimension of catechesis. She states that catechetical catechesis is a liturgical catechesis. She reminds readers of the need to remember the language of mystagogy and the centrality of the element of experience. Rosier says this should be the most salient feature of contemporary consideration of a catechetical model of catechesis. Given this view, she concludes with a discussion of the implications of a mystagogical approach to catechesis and an evaluation of the adequacy of the directions given in the Directory for liturgical catechesis.
Galen C. Knutson
Toward a Common Theology of Marriage, pp. 125 - 139.
Summary. Galen Knutson presents an evaluation of the theological and ritual strengths and weaknesses of the marriage rite in the Lutheran Book of Worship (LBW), contrasting it with the marriage rites found in the LBW's predecessors, the Service Book and Hymnal (SBH) and the Common Service Book (CSB). From a theological standpoint, Knutson focuses on the LBW's understanding of marriage as a blessing of joy by God who is 'our creator and redeemer.' He traces this dominant theme in the LBW marriage rite through the lectionary and the prescribed prayers.
Commenting on the ritual aspects of the rite, Knutson highlights significant changes in the LBW marriage rite when compared to those of the SBH and CSB. These changes include a merger of the passive voice of consent giving with the active voice of vow making, an expanded place of the Word, the possibility of the celebration of marriage within the context of Holy Communion, and a shift in the role of the couple, the presiding minister, and the congregation. Knutson also indicates two areas of possible ritual enhancement envisioned in the LBW. The first of these relates to what Knutson describes as the phasing of marriage rites to correspond with significant moments in the process by which two become one. A betrothal rite and blessing of the couple's new home are given as illustrations. The second area of new ritual possibilities is inspired by the changing relationship between the newly married couple and their parents.
Throughout the article, Knutson underlines the sacramental language of marriage in the LBW that he says is both the result of ecumenical influences and which may contribute to new points of ecumenical convergence. He concludes by suggesting that Lutherans and Catholics study whether it is possible to speak from a common theology of marriage.
Maxwell E. Johnson
The Baptismal Rite and Anaphora in the
Prayers of Sarapion of Thmuis:
An Assessment of a Recent "Judicious Reassessment," pp. 140 - 168.
Summary. Maxwell Johnson responds to issues raised by two recent articles authored by Anglican liturgiologist Bryan Spinks, one entitled "Sarapion of Thmuis and Baptismal Practice in Early Christian Egypt: The Need for a Judicious Reassessment," Worship 72 (May 1998) 255-70, and the other entitled "The Integrity of the Anaphora of Sarapion of Thmuis and Liturgical Methodology," The Journal of Theological Studies 49 (1998) 136-44. In these articles, Spinks offers a 'reassessment' of the baptismal rite and the eucharistic anaphora in the Greek 'sacramentary,' 'euchologion,' or 'collection' of thirty prayers ascribed to Bishop Sarapion of Thmuis (ca. 350) contained in the eleventh-century manuscript, M.S. Lavra 149. The arguments presented by Spinks are based upon the work of Johnson and other liturgical scholars upon which Johnson depends, namely, Georg Kretschmar, Paul Bradshaw and Gabriele Winkler.
Johnson remarks that he is not persuaded by Spinks' analysis of the baptismal rite and anaphora in question; thus, he offers here a detailed commentary on the arguments outlined by Spinks in the referenced articles. Johnson's assessment of Spinks' analysis includes an examination of the Sarapion of Thmuis and Baptismal Practice in Early Christian Egypt and of the Anaphora of Sarapion. Although Johnson disagrees with Spinks on several points, he notes in conclusion that he and Spinks are in basic agreement as to the mid-fourth-century dating of the document, its Egyptian provenance, its paramount importance in early Christian liturgical development, and its doctrinal orthodoxy within that formative historical context.
Thomas P. Rausch
Forum: Priestly Identity:
Priority of Representation and the Iconic Argument, pp. 169 - 179.
Summary. The ongoing dialogue about the nature of priestly identity in the Catholic Church prompts this critical reflection by Thomas Rausch on the tradition of this issue. He approaches this task by first considering the representational model of priesthood. Here, Rausch provides the reader with a brief overview of the development of this understanding of the priest as representing or acting in the person of Christ (in persona Christi) at certain moments in his ministry. Rausch indicates that during the medieval period, theologians began to speak of the priest as one who also acts in persona ecclesiae because of his role as president of the liturgical assembly. Today, there is a difference of opinion as to whether the christic or ecclesial representation has priority.
Rausch then presents the current thinking on two 'unresolved' issues, specifically, the priority of priestly representation and the so-called 'iconic' argument. His analysis of these issues leads him to draw the following conclusions. One, the priest is able to represent Christ in the church's worship and sacramental life because he represents the church. Two, the crucial issue for eucharistic presidency is not sacred power but sacramental authorization. Three, the question of the reconciliation of ministries is not reducible to an issue of the power to celebrate, but to a lack of the fullness of visible communion with the whole church through the lack of apostolic succession. Four, in presiding at the Eucharist, the priest represents both the church, a feminine symbol, and Christ, a masculine symbol, and since both representations are necessary, either should be able to take the presider's role. Finally, Rausch calls for further research on the question of priestly representation if, as some scholars intimate, Vatican II left the false impression that ordained ministry was christological while the common priesthood was ecclesiological.
Nathan Mitchell
The Amen Corner, pp. 180 - 188.
Summary. A recent study by anthropologist Roger Sanjek of race and neighborhood politics in the Elmhurst-Corona section of Queens is the starting point for Nathan Mitchell's commentary on Eucharist. Elmhurst-Corona is a multiethnic and multilingual neighborhood, which gives a look at what Sanjek calls 'America's great transition.' Sanjek asserts that America's future needs to be more color-full, not 'color-blind,' and he suggests that the only way to guarantee vitality of American life is to create communities that are boldly diverse in color and culture and that are sustained by 'rituals of inclusion.' Mitchell provides readers with examples of such rituals found in the Elmhurst-Corona neighborhood and notes that what matters more than content in these rituals is participation. He also comments that it is around such rites of inclusion that 'lubricatory' or organizational power arises and that presently, most of the 'lubricatory' power is in the hands of affluent, educated professionals whose clout arises from their mastery of technical, managerial, and bureaucratic functions.
With these observations as his backdrop, Mitchell considers Eucharist and the politics of inclusion. Here, he quotes from "Eucharist Without Walls," a 1997 pastoral letter written by Archbishop Rembert Weakland and his assistant bishop Richard J. Sklba. In Mitchell's opinion, what is said by these two bishops about Eucharist deserves the closest attention. For instance, Weakland and Sklba state that we must 'keep alive all...dimensions of Eucharist -- Eucharist as worship, Eucharist as service, Eucharist as sharing, Eucharist as evangelizing.' Mitchell adds that the Eucharist is not an object but a sacred outcome -- a verb, not a noun, a deed, not a devotion. Mitchell continues by observing what a daring action Eucharist is, particularly because in it we call into question the world's principalities and powers -- especially the lubricatory power that gives preference to the affluent.
Mitchell reminds readers that Eucharist is work, our work, hard work, dangerous work. Eucharist means that we have to take responsibility for the future shape of our world and decide whether it will be a world of color or of the color-blind. He concludes that deciding what kind of world we want to live in is, for Christians, a eucharistic decision.
Book Reviews
Vested Angels: Eucharistic Allusions in Early Netherlandish Paintings. By Maurice B.
McNamee, S.J. Leuven: Urtgeverij Peeters 1998. Pages, xiii + 385. Paper, $51.14. ISBN
90-429-0007-5. Review by Janice A. Kraus, pp. 189 -191.
Worship Index of Articles