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No, this is not a time of Eucharistic crisis

From Public Orthodoxy - a publication of the Orthodox Christian Studies Center of Fordham University - a good reflection on the present necessity of fasting from reception of the Holy Communion:

Could there be positive side to obligatory deprivation of Holy Communion? Those who strictly observe the Orthodox lenten fast from meat, dairy, and animal products know the delight of that first cut of the lamb roast at the Paschal feast, the first bite of aged gouda after the vigil, or the first sip of vodka. These pleasures are sweeter after weeks (and weeks!) of deprivation. Abstaining from the comforts of food and drink creates a yearning and enhances the sweetness of tasting them once again. 

  Abstaining from the Body and Blood of Christ can also create such a yearning—for the sweetness of God. While the increase in frequency of Communion among Orthodox Christians in the recent decades is a certainly a positive development in our Church, there has also been the risk of routinization. Holy Communion can simply become another appointment to keep in one’s weekly schedule. Obligatory deprivation of Communion presents an opportunity to bring back into focus the stark and bracing reality of the eucharistic sacrifice.

For Anglicans, of course, this period reflects our historic practice - and the historic practice of most Christians over many centuries - regarding reception of the Sacrament (with the crucial exception that reception on Easter Day was required of "every Parishioner" by 1662).  In other words, Anglicans do not need to manufacture a state of spiritual crisis because of the absence of weekly Eucharist during this time.  It can become a time of preparation for our next reception of the Holy Communion, a time when the very absence of the weekly Sacrament draws us to a renewed desire for the "great and endless comfort" received by partaking of these "holy mysteries".

And to the end that we should alway remember the exceeding great love of our Master and only Saviour Jesus Christ, thus dying for us, and the innumerable benefits which by his precious blood-shedding he hath obtained to us; he hath instituted and ordained holy mysteries, as pledges of his love, and for a continual remembrance of his death, to our great and endless comfort. To him therefore, with the Father and the Holy Ghost, let us give (as we are most bounden) continual thanks; submitting ourselves wholly to his holy will and pleasure, and studying to serve him in true holiness and righteousness all the days of our life. Amen.

Comments

  1. Ben Jefferies30 March 2020 at 17:18

    Dear BC --

    I agree: I wonder if part of the Lord's will in all this is that he has led our bishops to suspend communion *because* we have all been taking it too lightly and too irreverently. I don't think -- as I believe you do -- that this is CAUSED by weekly celebration, but I agree that it is a problem, regardless of its cause.

    Also, I posted something today that I think you might be interested in. I'd be curious to hear your thoughts: http://northamanglican.com/a-crisis-of-communion-implied-eucharistologies-in-the-midst-of-covid-19/

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    Replies
    1. laudable Practice3 April 2020 at 20:30

      Ben, many thanks for your comment and the link to your article. Yes, I think I would agree that the Lord can use this time to call us to more reverent reception. While I would not say that irreverent reception has been caused by weekly celebration, I think I would suggest that much of the theology surrounding the Parish Communion movement has encouraged this. (My own feeling - in my own context - on this is that it would be good to revert to an older Anglican pattern of less frequent reception in order to renew the disciplines associated with faithful reception.)

      I also think I would agree with most things you in your excellent article. I would (as you might expect) be very hesitant about drawing a distinction between classical Anglican and Reformed eucharistic teaching. Your point about 'spiritual communion' is well made: it is not equivalent to sacramental reception. I would perhaps make the point slightly differently to you by referring to the BCP "and take this holy Sacrament to your comfort": the assurance of our reception of the Lord's Body and Blood and the comfort derived from it is caught up in the act of eating and drinking. What is more, the assurance given by the Prayer Book in the Communion of the Sick to those who cannot communicate is addressed to those who have (presumably) previously received the Sacrament and have partaken sacramentally of the Lord's Body and Blood.

      Thank you for an article which rightly challenges us to a deeper theological reflection during this time of fasting from the Eucharist.

      Brian.

      Delete

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