By Julie Gittoes
Enticing with modern Anglican theology of the Eucharist in the course of the notion of anamnesis, this booklet seeks to counterpoint the Church's knowing of transformation and undertaking. Eucharistic theology unearths its position in the middle of a lot modern Anglican theology yet little recognition has been given to the interrelationship among challenge and the Eucharist. Julie Gittoes engages with the paintings of David Ford, Rowan Williams and Catherine Pickstock who proportion a typical quandary to interact with the best way the Eucharist shapes the lifetime of the worshipping neighborhood because the physique of Christ.Focusing at the thought of anamnesis (remembrance or memorial), Gittoes highlights a language of connection within the manner during which anamnesis describes the combination of ancient, sacramental and ecclesial embodiments of Christ. "The Eucharist" appears again to the saving occasions of Christ's lifestyles, demise and resurrection; via it the Church is nourished with the physique of Christ; engaging in it anticipates the eschatological fulfilment of the dominion. This publication explores the relationship among the resource occasion of the Church's existence and the transformative come across with Christ within the Eucharist, the results of that are visible in social/ethical/political motion and the Church's challenge.
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Extra info for Anamnesis and the Eucharist (Ashgate New Critical Thinking in Religion, Theology, and Biblical Studies)
Anamnesis is not just a matter of subjective, mental recall, but a Spirit ﬁlled activity which has consequences: both in the personal transformation of the participants as they share in the divine life and in the outworking of sacriﬁcial life. The Church’s performance of the Eucharist brings the past, the source event, before God as well as the participants, and thus obedience to the anamnetic command is a source of continuity. As we have seen in a range of writers memorial becomes the foundation for all other offerings: alms, the elements of bread and wine, and ourselves.
In his Easter homily from the year 1606 he speaks of the two men on the road to Emmaus, who felt their hearts burning within them on the way, but did not comprehend until Christ broke bread with them. 11 Again, participation in the Eucharist generates a particular way of life. William Laud’s (1573–1645) attempts at imposing liturgical uniformity met with opposition from the Puritans. His eucharistic theology afﬁrms the reality of Christ’s presence amidst theological mystery. He considered the memorial of Christ’s sacriﬁce to be related to the sacriﬁce of personal, Christ-like service.
He takes a wide ranging approach to eucharistic sacriﬁce and memorial. 5 2 1 Corinthians 11:23–6; ARCIC The Final Report. Dufﬁeld, ed. The Work of Thomas Cranmer, p. xxxiii. The third section of the 1549 Prayer Book included the anamnesis followed by the offering of ‘our souls, and bodies’, which became a post communion prayer in the 1552 Prayer Book. 4 C. Cocksworth, Evangelical Eucharistic Thought in the Church of England (Cambridge: Cambridge University Press, 1993), p. 43. 5 L. Andrewes, Ninety-six sermons (Oxford: John Henry Parker, 1841) vol.
Anamnesis and the Eucharist (Ashgate New Critical Thinking in Religion, Theology, and Biblical Studies) by Julie Gittoes