11/13/2022 0 Comments Triple colloquyislands to the west of us, what is underneath them?’ Though I know neither father (nor) mother. I abandoned it (?) when I was a deer before deer, when I was a salmon, and when I was a seal of great strength, when I was a roving wolf, when I was a man, I took up my abode (?) with sails, a yellow sail, it carried a green sail, it drowned a red sail under. #Triple colloquy full#, it was rich, in silver, it was full of chariots. It was yellow, it was flowery, it was green, it was hilly, it was full of drink, it was. ‘What was this lake which we see, formerly?’ Respondit Comm Cille: ‘A question’, said Colum Cille. Respondit iuvenis: ‘I have come’, said the youth, ‘from unknown lands, from known lands, that I may know from thee the spot in which knowledge and ignorance have died, and the spot where they were born, and the spot in which they are buried’. Said Colum Cille to him: ‘Whence hast thou come, O youth?’ said Colum Cille. Some say he was Mongan the son of Fiachna. The Colloquy of Colum Cille and the Youth at Carn Eolairg. We have never quite escaped the distortions of medieval theology, liturgical practice, and Eucharistic piety.The Colloquy of Colum Cille and the Youth at Carn Eolairg Protestants haven’t, in short, practiced a fully Protestant Eucharist. Yet, the heavy emphasis on the penitential requirements of participation, the stark somberness of some Protestant liturgies, have contributed to this result. In part, this practice violates Protestant (largely implicit) theologies of threefold body. They end up in the same position as a medieval cathedral congregation, watching from a distance as elite believers receive the holy meal. In practice, many Protestants refused to participate, thinking themselves unworthy to draw near. In theory, no believer was to be excluded from the Supper. Practically, as James Jordan pointed out to me, many Protestant churches ended with a slightly modified version of the late medieval mass. Theologically, the relation of the historical and sacramental body continued to be the critical, and divisive, question that was the question that divided Zwingli and Luther, despite their common conviction that the sacramental body was for the ecclesial body. In the long run, though, Protestant sacramental theology and practice retained the late medieval pattern. They castigated the Catholic church for celebrating masses that excluded the laity. The Reformers rejected transubstantiation and attempted in various ways to restore the older punctuation. This new punctuation was reflected liturgically: The ecclesia stood at a distance watching the priest consecrate the bread so that the sacramental body became the very substance of the historical body. Here, the link between the historical and sacramental body is the key issue: How is the Christ who was incarnate, lived, died, rose, and ascended, present in the sacramental body? The fact that the sacrament was at the center of a gathered ecclesia was no longer the main concern of Eucharistic theology. But the connection between the sacrament and the church was equally or more significant.īy the end of the middle ages, a new punctuation had shifted: / Ecclesial body. The historical body was present in the sacramental body, and Jesus’ work in His historical body was the foundation of both the ecclesial and sacramental body. That is, the focus of theological reflection was not primarily the relation between the sacramental and ecclesial body, on the premise that the Eucharist made the church (“we are one body because we partake of one loaf”). Early Eucharistic theology presumed this punctuation: / Historical body.
0 Comments
Leave a Reply. |
AuthorWrite something about yourself. No need to be fancy, just an overview. ArchivesCategories |