Eucharistic Ecclesiology and Excommunication
A Critical Investigation of the Meaning and Praxis of Exclusion from the Sacrament of the Eucharist
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The practice of excommunication is first described in the New Testament as the conscious decision by the faithful community to exclude one of its own from the celebration of the Eucharist. It is a decision rooted in medicinal hopefulness, where the community excludes an offender from active participation in its sacramental life while always maintaining the bonds of charity and fellowship. The understanding of excommunication now seems to be shifting away from its communitarian roots, as seen in the writings of Paul, Ignatius of Antioch, and Cyprian of Carthage, towards a post-Vatican II ecclesiology that appears to emphasize the individualâs judgment of their own worthiness to receive communion. By investigating the developments in the understanding of excommunication in three stages: the Patristic era, the Scholastic period and the contemporary Catholic Church, it can be illustrated that the concepts of internal worthiness of reception of communion and external excommunication are in fact not as disparate as originally believed.
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4
âAdela Yarbro Collins, âThe Function of âExcommunicationâ in Paulâ, Harvard Theological Review, 73.1/2 (1980), pp. 251â263, at p. 259.
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6
âIbid., p. 260.
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9
âIbid., p. 417.
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10
âRex Edwards, âPurpose of Excommunicationâ, Ministry: International Journal for Pastors, 49:8 (August 1976), pp. 19â21, at p. 21.
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13
âIbid., pp. 260â261.
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15
âIbid., p. 425. Emphasis appears in the original text.
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21
âMcPartlan, âEucharist and Church in the Thought of the Fathers of the Churchâ, p. 270.
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23
âIbid., p. 441.
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24
âJerome Hamer, The Church is a Communion (New York: Sheed and Ward, 1964), translation of LâEglise est une communion (Paris: Les Editions du Cerf, 1962), pp. 166â7.
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26
âIbid., p. 430.
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28
âJoseph Ratzinger, âCommunion: Eucharist-Fellowship-Missionâ, in Pilgrim Fellowship of Faith: The Church as Communion (San Francisco: Ignatius Press, 2005), p. 84.
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30
âIbid, p. 85.
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33
âIbid., p. 86.
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34
âGilles Emery, âThe Ecclesial Fruit of the Eucharist in St. Thomas Aquinasâ, in Nova et Vetera, English Edition, 2.1 (2004), pp. 43â60, at p. 49.
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35
âIbid., p. 54.
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37
âEmery, âThe Ecclesial Fruit of the Eucharist in St. Thomas Aquinasâ, p. 55.
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38
âIbid., p. 56.
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41
âJoseph Ratzinger, âThe Ecclesiology of the Second Vatican Councilâ, Lâ Osservatore Romano, Weekly Edition in English, January 23, 2002, p. 5, available online at http://www.ewtn.com/library/CURIA/CDFECCV2.HTM.
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44
âMassimo Faggioli, True Reform: Liturgy and Ecclesiology in Sacrosanctum Concilium (Collegeville, MN: Liturgical Press, 2012), p. 67.
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52
âCanon 1331 §1, Code of Canon Law, Latin-English Edition: New English Translation (Washington, DC: Canon Law Society of America, 1998). All subsequent quotations of canons come from this translation, and will be referenced in the text.
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56
âRaymond L. Burke, On the Dignity of Human Life and Civic Responsibility: A Pastoral Letter to the Diocese of La Crosse, Wisconsin (La Crosse, Wisconsin: Roman Catholic Diocese of La Crosse, 2003).
| å ¨é¨æé´ | è¿å»ä¸å¹´ | è¿å»30天 | |
|---|---|---|---|
| æè¦æµè§æ¬¡æ° | 718 | 122 | 37 |
| å ¨ææµè§æ¬¡æ° | 241 | 8 | 1 |
| PDFä¸è½½æ¬¡æ° | 152 | 15 | 2 |
Eucharistic Ecclesiology and Excommunication
A Critical Investigation of the Meaning and Praxis of Exclusion from the Sacrament of the Eucharist
äºEcclesiologySearch for other papers by David P. Long in
Current site
Google Scholar
PubMed
The practice of excommunication is first described in the New Testament as the conscious decision by the faithful community to exclude one of its own from the celebration of the Eucharist. It is a decision rooted in medicinal hopefulness, where the community excludes an offender from active participation in its sacramental life while always maintaining the bonds of charity and fellowship. The understanding of excommunication now seems to be shifting away from its communitarian roots, as seen in the writings of Paul, Ignatius of Antioch, and Cyprian of Carthage, towards a post-Vatican II ecclesiology that appears to emphasize the individualâs judgment of their own worthiness to receive communion. By investigating the developments in the understanding of excommunication in three stages: the Patristic era, the Scholastic period and the contemporary Catholic Church, it can be illustrated that the concepts of internal worthiness of reception of communion and external excommunication are in fact not as disparate as originally believed.
| å ¨é¨æé´ | è¿å»ä¸å¹´ | è¿å»30天 | |
|---|---|---|---|
| æè¦æµè§æ¬¡æ° | 718 | 122 | 37 |
| å ¨ææµè§æ¬¡æ° | 241 | 8 | 1 |
| PDFä¸è½½æ¬¡æ° | 152 | 15 | 2 |
