Friday Scholarly Notes
12/6/24
Bradshaw, Paul F. (2002). Chapter Six: The Evolution of Eucharistic Rites." In The Search for the Origins of Christian Worship: Sources and Methods for the Study of Early Liturgy. (pages 118-143). Oxford University Press. (Personal Library)
In chapter one, Bradshaw identified a theory that the eucharistic rites were derived from one uniform practice. However, by the middle of the 20th century, some scholars were diverting from this view, accepting some level of fluidity in ritual practice (Bradshaw 2002, p. 118).
The publication of the Didache with its eucharistic prayers and instruction for the eucharistia showed a different picture than that which had been received from other writings (Bradshaw 2002, p. 119). For this reason, Bradshaw says, "scholars committed to the single-origin theory therefore generally sought ways to exclude it from consideration" (Bradshaw 2002, p. 119). At issue seems to be the presence of indications of a full meal and the absence of an institution narrative. Bradshaw briefly details the reactions of a variety of scholars (Bradshaw 2002, p. 120). One common reaction was simply to ignore the Didache and look elsewhere for roots of the eucharist. This movement generally concluded that the elements of a eucharistic celebration had some roots in a Jewish Sabbath service, and some in the Passover meal (Bradshaw 2002, p. 121).
Bradshaw evaluates the view of Gregory Dix at some length (Bradshaw 2002, p. 122 ff). He took the rituals of a church service to have a relatively static outline, but one which moved from more diversity to less over time (Bradshaw 2002, p. 122). Bradshaw considers this claim to be unreliable, due to a lack of evidence for early Christian practice and for synagogue practices at the time (Bradshaw 2002, p. 123). Dix further saw an original seven-step pattern in the eucharistic ritual. This he derived from Jesus' actions in the Last Supper. The seven actions were condensed in terms of liturgy to four distinct actions, in a pattern established prior to the publication of the synoptic gospels and 1 Corinthians (Bradshaw 2002, p. 124). Dix took the eucharistic prayers as derived from a standardized Jewish pattern for prayers at a meal. Bradshaw again questions whether there is adequate documentation to posit such set prayers (Bradshaw 2002, p. 125).
Bradshaw observes that in the 1950s there were considerations of roots of the eucharistic prayer found in the Jewish berakah, possibly using the Sanctus as a climax (Bradshaw 2002, pp. 126-127). The various attempts to document this overall shape strike Bradshaw as inadequate (Bradshaw 2002, p. 127).
Bouyer's treatment of the eucharist considered Jewish forms in detail. Like Dix, Bradshaw notes that Bouyer assumes stability of Jewish prayers in the first century (Bradshaw 2002, p. 128). He concludes that "Bouyer attempted to prove too much and with too great a precision" (Bradshaw 2002, p. 129).
Counter to Bouyer, Bradshaw notes Louis Ligier, who noted there were numerous anaphoras with substantial differences (Bradshaw 2002, p. 129). Ligier emphasized the presence and structure of the institution narratives in the eucharistic prayers, as well as the adapted structure of the Birkat ha-mazon (Bradshaw 2002, p. 130). The Sanctus then would complete the shape of the eucharistic ritual (Bradshaw 2002, p. 131). Bradshaw questions briefly why, in Ligier's mind, it would be necessary to find a Jewish antecedent to each portion of the Christian ritual.
Bradshaw next evaluates the view of Thomas Talley, who considered the eucharistic prayer to follow the structure of the Birkat ha-mazon, but with the first two elements reversed (Bradshaw 2002, p. 131). The structure thus is focused on thanksgiving followed by supplication (Bradshaw 2002, p. 132).
Bryan Spinks questioned whether Jesus did use the Birkat ha-mazon at the Last Supper, as opposed to some other traditional meal prayer (Bradshaw 2002, p. 133). He acknowledged the likelihood of an improvised prayer.
Geoffrey Cuming posited a development of the Anaphora of St. Mark from origins found in the Strasbourg Papyrus, in a number of stages (Bradshaw 2002, p. 134). He considered the Strasbourg Papyrus as the source for a number of other later anaphoras.
The entry of the Sanctus into the anaphoras remained a matter of dispute (Bradshaw 2002, p. 135). Bryan Spinks, finding the element in some but not all early liturgical records, posited the existence of a number of divergent archetypes (Bradshaw 2002, p. 136). The emergence of the Sanctus, sometimes with a Benedictus and sometimes without it, has remained a matter of debate (Bradshaw 2002, p. 136-137). Bradshaw finds evidence for diversity of liturgical forms in the earliest Christian observance.
Enrico Mazza moved scholarship toward recognition of a tripartite structure in eucharistic prayer (Bradshaw 2002, p. 138). Bradshaw considers relating all the early liturgical forms to a tripartite structure to be forced and unnatural. Bradshaw does consider Mazza's contention that separate prayers were used for distinct units in the eucharistic celebration to be useful (Bradshaw 2002, p. 138).
12/6/24
Bradshaw, Paul F. (2002). Chapter Six: The Evolution of Eucharistic Rites." In The Search for the Origins of Christian Worship: Sources and Methods for the Study of Early Liturgy. (pages 118-143). Oxford University Press. (Personal Library)
In chapter one, Bradshaw identified a theory that the eucharistic rites were derived from one uniform practice. However, by the middle of the 20th century, some scholars were diverting from this view, accepting some level of fluidity in ritual practice (Bradshaw 2002, p. 118).
The publication of the Didache with its eucharistic prayers and instruction for the eucharistia showed a different picture than that which had been received from other writings (Bradshaw 2002, p. 119). For this reason, Bradshaw says, "scholars committed to the single-origin theory therefore generally sought ways to exclude it from consideration" (Bradshaw 2002, p. 119). At issue seems to be the presence of indications of a full meal and the absence of an institution narrative. Bradshaw briefly details the reactions of a variety of scholars (Bradshaw 2002, p. 120). One common reaction was simply to ignore the Didache and look elsewhere for roots of the eucharist. This movement generally concluded that the elements of a eucharistic celebration had some roots in a Jewish Sabbath service, and some in the Passover meal (Bradshaw 2002, p. 121).
Bradshaw evaluates the view of Gregory Dix at some length (Bradshaw 2002, p. 122 ff). He took the rituals of a church service to have a relatively static outline, but one which moved from more diversity to less over time (Bradshaw 2002, p. 122). Bradshaw considers this claim to be unreliable, due to a lack of evidence for early Christian practice and for synagogue practices at the time (Bradshaw 2002, p. 123). Dix further saw an original seven-step pattern in the eucharistic ritual. This he derived from Jesus' actions in the Last Supper. The seven actions were condensed in terms of liturgy to four distinct actions, in a pattern established prior to the publication of the synoptic gospels and 1 Corinthians (Bradshaw 2002, p. 124). Dix took the eucharistic prayers as derived from a standardized Jewish pattern for prayers at a meal. Bradshaw again questions whether there is adequate documentation to posit such set prayers (Bradshaw 2002, p. 125).
Bradshaw observes that in the 1950s there were considerations of roots of the eucharistic prayer found in the Jewish berakah, possibly using the Sanctus as a climax (Bradshaw 2002, pp. 126-127). The various attempts to document this overall shape strike Bradshaw as inadequate (Bradshaw 2002, p. 127).
Bouyer's treatment of the eucharist considered Jewish forms in detail. Like Dix, Bradshaw notes that Bouyer assumes stability of Jewish prayers in the first century (Bradshaw 2002, p. 128). He concludes that "Bouyer attempted to prove too much and with too great a precision" (Bradshaw 2002, p. 129).
Counter to Bouyer, Bradshaw notes Louis Ligier, who noted there were numerous anaphoras with substantial differences (Bradshaw 2002, p. 129). Ligier emphasized the presence and structure of the institution narratives in the eucharistic prayers, as well as the adapted structure of the Birkat ha-mazon (Bradshaw 2002, p. 130). The Sanctus then would complete the shape of the eucharistic ritual (Bradshaw 2002, p. 131). Bradshaw questions briefly why, in Ligier's mind, it would be necessary to find a Jewish antecedent to each portion of the Christian ritual.
Bradshaw next evaluates the view of Thomas Talley, who considered the eucharistic prayer to follow the structure of the Birkat ha-mazon, but with the first two elements reversed (Bradshaw 2002, p. 131). The structure thus is focused on thanksgiving followed by supplication (Bradshaw 2002, p. 132).
Bryan Spinks questioned whether Jesus did use the Birkat ha-mazon at the Last Supper, as opposed to some other traditional meal prayer (Bradshaw 2002, p. 133). He acknowledged the likelihood of an improvised prayer.
Geoffrey Cuming posited a development of the Anaphora of St. Mark from origins found in the Strasbourg Papyrus, in a number of stages (Bradshaw 2002, p. 134). He considered the Strasbourg Papyrus as the source for a number of other later anaphoras.
The entry of the Sanctus into the anaphoras remained a matter of dispute (Bradshaw 2002, p. 135). Bryan Spinks, finding the element in some but not all early liturgical records, posited the existence of a number of divergent archetypes (Bradshaw 2002, p. 136). The emergence of the Sanctus, sometimes with a Benedictus and sometimes without it, has remained a matter of debate (Bradshaw 2002, p. 136-137). Bradshaw finds evidence for diversity of liturgical forms in the earliest Christian observance.
Enrico Mazza moved scholarship toward recognition of a tripartite structure in eucharistic prayer (Bradshaw 2002, p. 138). Bradshaw considers relating all the early liturgical forms to a tripartite structure to be forced and unnatural. Bradshaw does consider Mazza's contention that separate prayers were used for distinct units in the eucharistic celebration to be useful (Bradshaw 2002, p. 138).
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