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.
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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.
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In the middle of the third century a conflict emerged in the church over the use of water instead of wine as an element in the Eucharistic feast. Attacking the practice in a letter to a fellow bishop, Cyprian of Carthage argued: "For if Jesus Christ, our Lord and God, is Himself the chief priest of God the Father, and has first offered Himself a sacrifice to the Father, and has commanded this to be done in commemoration of Himself, certainly that priest truly discharges the office of Christ, who imitates that which Christ did; and he then offers a
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il n'ya a pas de hors texte…[1] Summarizing Derrida's deconstructive project would be a colossal task. Because of its very nature, there is no short, clear exposition of deconstruction. However, for our purposes we will focus on only a couple of its concepts, gleaning insights from a few key texts. The first of these, perhaps the most famous axiom of postmodern thought: there is nothing outside of the text.
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In God Without Being, Jean-Luc Marion explores the Eucharistic event as the scene of inbreaking of God's unconditional gift to humanity – a theological site where sign, locutor, and referent all converge in the person of Jesus Christ, the living Word.[1] However, along with the gift Marion includes a conditional that keeps on giving: the bishop as mediator of Christ, or put another way, a human male claiming apostolic succession within a rigidly defined hierarchy who, acting in persona Christi, presides over the Eucharist as the icon of the invisible Christ. But is this the only reading of the Eucharistic
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