Ruling on inter-communion sends
signals
By JOHN L. ALLEN JR.
Rome
On Nov. 13, 1962, Pope John XXIII decreed that the name of St.
Joseph be added to the Eucharistic Prayer during Mass, placing it after Mary
and before the names of the apostles, popes and martyrs. Most in the Catholic
world chalked it up as the sentimental gesture of a peasant pope who felt a
personal devotion to the patron saint of workers and families.
In liturgical circles, however, the addition set off shock waves,
because the pope had done what many traditionalists had long regarded as
unthinkable: He had altered the Roman canon, the ancient eucharistic prayer
known to devotees as the unchanging rule of worship.
It was a small step that created an enormous precedent. When the
liturgical reforms of the Second Vatican Council (1962-65) began to transform
how Catholics pray and worship, some experts looked back to Johns
amendment as the opening shot of the revolution.
Thats the kind of context one needs to understand why Jesuit
Fr. Robert Taft, a liturgist and expert on Eastern Christianity, says an
obscure recent Vatican ruling on inter-communion among Assyrian Christians is
perhaps the most significant decision to come out of the Holy See in a
half-century.
Like Pope Johns insertion of St. Joseph, the new move is
important not so much for what it does but for the example it sets.
In brief, the ruling (dated July 20 but not released until Oct.
25) allows members of the Chaldean Catholic church, an Eastern rite in
communion with Rome, and members of the Assyrian Church of the East, its
Orthodox counterpart, to receive Communion at each others liturgies. The
intention is to address cases of pastoral necessity, in which
Chaldeans cannot attend one of their own liturgies but can go to an Assyrian
service, and vice versa.
Christianity in Assyria, an ancient name for a region of the
Middle East whose center lies in modern Iraq, dates back to the second century.
The Assyrian church split in the 16th century, with one faction taking the name
Chaldeans and professing loyalty to Rome.
There are today 400,000 members of the Orthodox-affiliated
Assyrian Church of the East, mostly in Iraq, though for political reasons the
head of the church resides in Morton Grove, Ill. The Chaldean branch numbers
304,000 followers, some 65,000 of whom are in the United States, with
headquarters in Southfield, Mich. There are also 3.8 million followers of the
Syro-Malabar church in India, also loyal to Rome, who use the Assyrian
rite.
Theologically, the ruling means that the Vatican recognizes the
legitimacy of the Eucharist as practiced by the Assyrians. Though Rome has
upheld the validity of Orthodox sacraments in general, and signed a common
Christological declaration with the Assyrians in 1994, this particular rite had
long been in doubt.
The Assyrian Eucharistic prayer, known as the Anaphorah of
Addai and Mari, does not include the institution narrative,
or the words Catholics believe Jesus pronounced at the Last Supper. The words
include: Take this, all of you, and eat it: This is my body which will be
given up for you.
Based on the argument of St. Anselm and others that these words of
Jesus created the Eucharist, traditional Catholic theology has held that a
Eucharistic Prayer without the institution narrative is impossible. Pius XII,
in his 1943 encyclical Mystici corporis, confirmed this position.
The Anaphorah of Addai and Mari, however, dates back to the first
Christian centuries, and the Vatican concluded that it contains the substance
of the Catholic understanding of the Eucharist, even if the exact words
arent there (An English translation of the Anaphorah of Addai and Mari
may be found at http://www.cired.org/ liturgy/apostles.html.)
The ruling, issued by the Council for Christian Unity in
consultation with the Congregation for Eastern Churches and the all-powerful
Congregation for the Doctrine of the Faith, holds that the Assyrian prayer
expresses the intention to carry out in practice precisely what Christ
established by his words and actions.
Taft said that the ruling brings Vatican policy in line with what
liturgical experts have been saying.
This moves us beyond a medieval theology of magic
words, he said. The document recognizes the enormous advances made
in studies concerning the evolution of the Eucharistic prayer. Anyone who has
read a book on liturgy in the last 50 years, Taft said, knows it is
generally accepted today that the prayer of consecration of the Eucharist is
the entire prayer over the gifts, not just a verbal formula lifted out of
context.
In that sense, Taft said, the document has two noteworthy aspects.
First, it reflects trust in the results of modern liturgical scholarship;
second, it breaks with the rigid literalism of much recent policy on liturgy
and language.
Benedictine Fr. Ephrem Carr of the Pontifical Institute for
Liturgy echoed the view. This certainly moves away from the classic
scholastic theology of the Eucharistic Prayer, the insistence that the exact
words of consecration must be present, Carr told NCR.
He said the decision was especially striking, given that on
previous occasions when Chaldean and Syro-Malabar Catholics asked to use the
Assyrian rite, they were forced by Rome to add the institution narrative.
Observers say one reason the document turned out as it did may be
that the Congregation for Divine Worship, the Vaticans liturgical office,
was not consulted, since that agency does not deal with Eastern churches. Under
Chilean Cardinal Jorge Medina Estévez, the worship office has demanded a
strongly literal approach to liturgical language, rejecting precisely the
emphasis on meaning rather than exact wording that underlies the Assyrian
decision.
Roman Catholics, in cases of pastoral necessity, are allowed to
receive Communion in Orthodox churches that do use the words of institution.
But some Orthodox churches, for their own theological reasons, do not permit
Catholics to take Communion with them. The Code of Canon Law (Canon 844.3)
allows Orthodox Christians to receive Communion, penance and anointing of the
sick from Catholic ministers.
John L. Allen Jr. is NCRs Rome
correspondent. His e-mail address is jallen@natcath.org
National Catholic Reporter, November 16,
2001
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