Scholarly Reading
7/21/26
Bouyer, Louis. (1968). "Ch. 5: From the Jewish Berakah to the Christian Eucharist." (pp. 91-135). In Eucharist: Theology and Spirituality of the Eucharistic Prayer. Notre Dame, IN: University of Notre Dame (Personal Library)
Bouyer observes that Jesus has an unequalled understanding of both the Old Testament and of the application of prayer. The one prayer of any length which is recorded of Jesus and which is not intended for his disciples to emulate is found in Luke 10:21-22, cf. Matthew 11:25-27 (Bouyer 1968, p. 93). This prayer both rejoices in the presence of God and urges a knowledge of God to spread through the world. The spread of God's will is accomplished because of God's good pleasure (Bouyer 1968, p. 94). The berakah in John 17 is centered on the glorification of God specifically through Christ (Bouyer 1968, p. 96).
Bouyer concedes the importance of an analysis of whether the Last Supper was the Passover meal or not, but he maintains that for the purpose of his current work the origin is less important (Bouyer 1968, p. 97). The paschal references in the berakoth are present whether the meal is a Passover meal or not (Bouyer 1968, p. 99). The elements of blessing are the same for any meal. While we would always hope our prayers and blessings are appropriate for any occasion, the evening meal blessings particularly fit the time of Passover (Bouyer 1968, p. 99).
In the narrative of the Last Supper, Jesus tells his disciples to repeat the meal in his memory. Bouyer does not think it remotely unreasonable to think the meal would be repeated, as it was already a part of the culture of the disciples. Rather, the memorial aspect was what would be new. Bouyer prefers the translation "as my memorial" which he sees as more closely related to a rabbinic understanding of ceremonies (Bouyer 1968, p. 103). Here, in harmony with the overall context of a Jewish understanding of berakoth, the celebration recognizes God's presence with his people, which is to be remembered by God and men (Bouyer 1968, p. 104).
Within the context of the Jewish berakoth, then, Bouyer considers it essential that we understand the entirety of the Eucharist as a Christian expansion of the Jewish berakoth used for mealtimes (Bouyer 1968, p. 104). Accordingly, we also find Paul's letters opening with berakoth, a model of liturgical practices in other contexts (Bouyer 1968, p. 107). Bouyer illustrates the developed use of berakoth at some length with extensive biblical quotations.
Bouyer moves on to the earliest documented liturgies with the Didache (Bouyer 1968, p. 115). He emphasizes that liturgical prayers almost certainly existed prior to the time when they were gathered together (Bouyer 1968, pp. 115-116). The prayers of the Didache have strong roots in Judaism, particularly in the mealtime prayers. In Bouyer's opinion, the eucharistic prayer of Didache 9-10 is almost entirely Hebrew in nature, with only a few modifications (italicized on p. 116) made to adjust it for use in a Christian setting (Bouyer 1968, p. 117).
In contrast with the Didache, Bouyer finds in the Apostolic Constitutions "a prayer that has been entirely recomposed in a Chrsitian perspective" (Bouyer 1968, p. 119). Bouyer reviews scholarly theories about the origin of the text at some length. His view is that, though the prayers are of Christian origin rather than adaptation, they are still built using Jewish forms of prayer (Bouyer 1968, p. 121). He then proceeds to reproduce the particular prayers, describing how they would fit into a Jewish meal celebration based on their structures. Throughout, the Christian liturgical prayers follow the structure of the Jewish meal prayers, with details customized for the current setting and interpolated Christian formulae. The eucharistic prayers of Apostolic Constitutions, then, have significant roots in Jewish liturgy.
7/21/26
Bouyer, Louis. (1968). "Ch. 5: From the Jewish Berakah to the Christian Eucharist." (pp. 91-135). In Eucharist: Theology and Spirituality of the Eucharistic Prayer. Notre Dame, IN: University of Notre Dame (Personal Library)
Bouyer observes that Jesus has an unequalled understanding of both the Old Testament and of the application of prayer. The one prayer of any length which is recorded of Jesus and which is not intended for his disciples to emulate is found in Luke 10:21-22, cf. Matthew 11:25-27 (Bouyer 1968, p. 93). This prayer both rejoices in the presence of God and urges a knowledge of God to spread through the world. The spread of God's will is accomplished because of God's good pleasure (Bouyer 1968, p. 94). The berakah in John 17 is centered on the glorification of God specifically through Christ (Bouyer 1968, p. 96).
Bouyer concedes the importance of an analysis of whether the Last Supper was the Passover meal or not, but he maintains that for the purpose of his current work the origin is less important (Bouyer 1968, p. 97). The paschal references in the berakoth are present whether the meal is a Passover meal or not (Bouyer 1968, p. 99). The elements of blessing are the same for any meal. While we would always hope our prayers and blessings are appropriate for any occasion, the evening meal blessings particularly fit the time of Passover (Bouyer 1968, p. 99).
In the narrative of the Last Supper, Jesus tells his disciples to repeat the meal in his memory. Bouyer does not think it remotely unreasonable to think the meal would be repeated, as it was already a part of the culture of the disciples. Rather, the memorial aspect was what would be new. Bouyer prefers the translation "as my memorial" which he sees as more closely related to a rabbinic understanding of ceremonies (Bouyer 1968, p. 103). Here, in harmony with the overall context of a Jewish understanding of berakoth, the celebration recognizes God's presence with his people, which is to be remembered by God and men (Bouyer 1968, p. 104).
Within the context of the Jewish berakoth, then, Bouyer considers it essential that we understand the entirety of the Eucharist as a Christian expansion of the Jewish berakoth used for mealtimes (Bouyer 1968, p. 104). Accordingly, we also find Paul's letters opening with berakoth, a model of liturgical practices in other contexts (Bouyer 1968, p. 107). Bouyer illustrates the developed use of berakoth at some length with extensive biblical quotations.
Bouyer moves on to the earliest documented liturgies with the Didache (Bouyer 1968, p. 115). He emphasizes that liturgical prayers almost certainly existed prior to the time when they were gathered together (Bouyer 1968, pp. 115-116). The prayers of the Didache have strong roots in Judaism, particularly in the mealtime prayers. In Bouyer's opinion, the eucharistic prayer of Didache 9-10 is almost entirely Hebrew in nature, with only a few modifications (italicized on p. 116) made to adjust it for use in a Christian setting (Bouyer 1968, p. 117).
In contrast with the Didache, Bouyer finds in the Apostolic Constitutions "a prayer that has been entirely recomposed in a Chrsitian perspective" (Bouyer 1968, p. 119). Bouyer reviews scholarly theories about the origin of the text at some length. His view is that, though the prayers are of Christian origin rather than adaptation, they are still built using Jewish forms of prayer (Bouyer 1968, p. 121). He then proceeds to reproduce the particular prayers, describing how they would fit into a Jewish meal celebration based on their structures. Throughout, the Christian liturgical prayers follow the structure of the Jewish meal prayers, with details customized for the current setting and interpolated Christian formulae. The eucharistic prayers of Apostolic Constitutions, then, have significant roots in Jewish liturgy.
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