Eucharistic Reflections: Denys the Areopagite, Bonaventure, Hadewijch, and Meister Eckhart
In the final chapter of The Darkness of God: Negativity in Christian Mysticism, Denys Turner asserts that our contemporary ideas of what constitutes "mysticism" have tended to focus on a kind of experientialism that would seem very foreign to the historical authors we classify as mystical theologians. Rather, beginning with observations offered by Andrew Louth on the mystical theology of Denys the Areopagite, Turner suggests that what the modern reader has collapsed to an experience of the presence of God is actually a phenomenon deeply rooted in worship, liturgical practice, sacrament, and private prayer.[1]
Rather than ends unto themselves, these moments are part of a pattern of affirmations and negations which prepare the worshiper for what lies beyond our sensual experiences. What follows are some reflections on the role of liturgy as catalyst for the mystical experiences described by several authors presented in this course.
A way forward: the convergence of Tradition, sensus fidelium, and relevant translation
In previous posts we have examined several iterations of the Eucharistic performance within the framework of a postmodern understanding of the inherent instability of the text. Now we turn to a final criticism often raised in opposition to innovations within the spiritual life of the church.
In persona Ecclesiae
While the contemporary Eastern Orthodox fixation on the bishop runs just as deeply as the Roman Catholic tradition, there are differences in the iterative understanding of the episcopal role in the Lord's Supper. The modern Eastern tradition shares the understanding of the bishop's privilege in the Eucharist found in St. Ignatius' writings. But a fundamental difference remains within Orthodox theology that could open the possibility of women celebrants: the rejection of the doctrine of Eucharistic celebrant acting in persona Christi.
Gregory of Nyssa and Greco-Roman Philosophy
What follows is a short essay in response to the following question: Using The Life of Mosesto illustrate, discuss Gregory's view of the relationship between philosophy and scripture.
The disclaimer:Essays for exams get tailored to answer the question at hand. There are a multitude of interesting things to say about Gregory of Nyssa (c335–c395 CE). Lately I've enjoyed reading Virginia Burrus's essay entitled, "Queer Father: Gregory of Nyssa and the Subversion of Identity," found in Queer Theology: Rethinking the Western Body (edited by Gerard Loughlin).
Queer theology at the crossroads?
Keeping with yesterday's post, here's another excerpt from my candidate statement... Show me more...
Eastern Orthodoxy + queer theology?
While in fact only nine and a half months will have passed from the submission of my research proposal to the actual beginning of my doctoral studies, it feels much longer. Some things have changed: Professor Tanner has accepted a position at Yale Divinity School and I've continued to explore questions in sacramentology concerning baptism and the practices of the Metropolitan Community Churches. But excerpted below is a passage from my original candidate statement, detailing what I proposed in my application: Show me more...
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