❉✉r❤❛♠ ❊✲❚❤❡s❡s

▲✐t✉r❣✐❝❛❧ ❤❡r♠❡♥❡✉t✐❝s✿ ✐♥t❡r♣r❡t✐♥❣ ❧✐t✉r❣✐❝❛❧ r✐t❡s ✐♥

♣❡r❢♦r♠❛♥❝❡✳

◆✐❝❤♦❧s✱ ❇r✐❞❣❡t

❍♦✇ t♦ ❝✐t❡✿

◆✐❝❤♦❧s✱ ❇r✐❞❣❡t ✭✶✾✾✹✮ ▲✐t✉r❣✐❝❛❧ ❤❡r♠❡♥❡✉t✐❝s✿ ✐♥t❡r♣r❡t✐♥❣ ❧✐t✉r❣✐❝❛❧ r✐t❡s ✐♥ ♣❡r❢♦r♠❛♥❝❡✳✱ ❉✉r❤❛♠
t❤❡s❡s✱ ❉✉r❤❛♠ ❯♥✐✈❡rs✐t②✳ ❆✈❛✐❧❛❜❧❡ ❛t ❉✉r❤❛♠ ❊✲❚❤❡s❡s ❖♥❧✐♥❡✿ ❤tt♣✿✴✴❡t❤❡s❡s✳❞✉r✳❛❝✳✉❦✴✺✾✺✸✴

❯s❡ ♣♦❧✐❝②

❚❤❡ ❢✉❧❧✲t❡①t ♠❛② ❜❡ ✉s❡❞ ❛♥❞✴♦r r❡♣r♦❞✉❝❡❞✱ ❛♥❞ ❣✐✈❡♥ t♦ t❤✐r❞ ♣❛rt✐❡s ✐♥ ❛♥② ❢♦r♠❛t ♦r ♠❡❞✐✉♠✱ ✇✐t❤♦✉t ♣r✐♦r ♣❡r♠✐ss✐♦♥ ♦r
❝❤❛r❣❡✱ ❢♦r ♣❡rs♦♥❛❧ r❡s❡❛r❝❤ ♦r st✉❞②✱ ❡❞✉❝❛t✐♦♥❛❧✱ ♦r ♥♦t✲❢♦r✲♣r♦✜t ♣✉r♣♦s❡s ♣r♦✈✐❞❡❞ t❤❛t✿
• ❛ ❢✉❧❧ ❜✐❜❧✐♦❣r❛♣❤✐❝ r❡❢❡r❡♥❝❡ ✐s ♠❛❞❡ t♦ t❤❡ ♦r✐❣✐♥❛❧ s♦✉r❝❡

• ❛ ❧✐♥❦ ✐s ♠❛❞❡ t♦ t❤❡ ♠❡t❛❞❛t❛ r❡❝♦r❞ ✐♥ ❉✉r❤❛♠ ❊✲❚❤❡s❡s

• t❤❡ ❢✉❧❧✲t❡①t ✐s ♥♦t ❝❤❛♥❣❡❞ ✐♥ ❛♥② ✇❛②
❚❤❡ ❢✉❧❧✲t❡①t ♠✉st ♥♦t ❜❡ s♦❧❞ ✐♥ ❛♥② ❢♦r♠❛t ♦r ♠❡❞✐✉♠ ✇✐t❤♦✉t t❤❡ ❢♦r♠❛❧ ♣❡r♠✐ss✐♦♥ ♦❢ t❤❡ ❝♦♣②r✐❣❤t ❤♦❧❞❡rs✳
P❧❡❛s❡ ❝♦♥s✉❧t t❤❡ ❢✉❧❧ ❉✉r❤❛♠ ❊✲❚❤❡s❡s ♣♦❧✐❝② ❢♦r ❢✉rt❤❡r ❞❡t❛✐❧s✳

❆❝❛❞❡♠✐❝ ❙✉♣♣♦rt ❖✣❝❡✱ ❉✉r❤❛♠ ❯♥✐✈❡rs✐t②✱ ❯♥✐✈❡rs✐t② ❖✣❝❡✱ ❖❧❞ ❊❧✈❡t✱ ❉✉r❤❛♠ ❉❍✶ ✸❍P
❡✲♠❛✐❧✿ ❡✲t❤❡s❡s✳❛❞♠✐♥❅❞✉r✳❛❝✳✉❦ ❚❡❧✿ ✰✹✹ ✵✶✾✶ ✸✸✹ ✻✶✵✼
❤tt♣✿✴✴❡t❤❡s❡s✳❞✉r✳❛❝✳✉❦
 LITURGICAL HERMENEUTICS

I n t e r p r e t i n g L i t u r g i c a l R i t e s i n P e r f o r m a n c e ywvutsrqponmlkihgfedcbaTN

The copyright of this thesis rests with the author.

No quotation from it should be published without

his prior written consent and information derived

from it should be acknowledged.

t h e s i s s u b m i t t e d t o t h e U n i v e r s i t y o f Durham f o r t h e

degree o f Doctor o f P h i l o s o p h y

Bridget Nichols

School of E n g l i s h

U n i v e r s i t y o f Durham

1994
 ABSTRACT

Name Bridget Nichols

Thesis Title LITURGICAL HERMENEUTICS :
Interpreting Liturgical Rites i n
Performance
Degree Ph.D.
Submission Date U n i v e r s i t y o f Durham 1994

This t h e s i s applies t h e resources o f p h i l o s o p h i c a l

h e r m e n e u t i c s , e s p e c i a l l y as r e p r e s e n t e d i n t h e w o r k o f P a u l
R i c o e u r a n d Hans-Georg Gadamer, t o t h e p r o j e c t o f
i n t e r p r e t i n g l i t u r g y as s i m u l t a n e o u s l y t e x t a n d p e r f o r m a n c e .
The r e s u l t i s a new f i e l d , d e f i n e d as l i t u r g i c a l
hermeneutics.

The r e s e a r c h b r e a k s away f r o m a t t e m p t s t o f i n d o b j e c t i v e
meaning i n l i t u r g y . Through r e a d i n g s o f Church o f England
forms o f t h e e u c h a r i s t , b a p t i s m and b u r i a l i t argues t h a t
m e a n i n g happens when w o r s h i p p e r s a p p r o p r i a t e t h e p r o m i s e o f
t h e Kingdom o f God w h i c h l i t u r g i c a l r i t e s p r o p o s e . Such a c t s
o f a p p r o p r i a t i o n o c c u r when w o r s h i p p e r s f i n d t h e m s e l v e s i n a
t h r e s h o l d p o s i t i o n w i t h r e s p e c t t o t h e Kingdom. From h e r e ,
t h e y c a n make t h e i r own t h e p r o m i s e s e n s h r i n e d i n t h e
b i b l i c a l t r a d i t i o n and t r a n s m i t t e d t h r o u g h l i t u r g i c a l
a c t i o n , b y an a c t o f f a i t h . The r e s u l t i s a r e c o n f i g u r a t i o n
o f t h e w o r s h i p p e r ' s s u b j e c t i v i t y , o r a new m o d e - o f - b e i n g - i n -
t h e - w o r l d , c o n d i t i o n e d by h i s o r h e r c l a i m t o c i t i z e n s h i p o f
t h e Kingdom.

The n o t i o n o f l i t u r g y as a p r a c t i c e r a i s e s t h e q u e s t i o n s o f
i n t e n t i o n a l i t y and r e p e a t a b i l i t y i n r i t u a l . I have p u r s u e d
t h e s e t o p i c s w i t h r e f e r e n c e , i n i t i a l l y , t o J.L. A u s t i n ' s
t h e o r y o f s p e e c h a c t s . The d e f i c i e n c i e s i n A u s t i n ' s t h e o r y ,
e s p e c i a l l y as t r e a t e d b y J a c q u e s D e r r i d a , c a n be shown t o
a d d r e s s p a r t i c u l a r i n s t a n c e s i n l i t u r g y . I n t h e end, i t has
p r o v e d more p r o f i t a b l e t o u s e D e r r i d a ' s own d i s c u s s i o n o f
t h e w r i t t e n p e r f o r m a t i v e i n o r d e r t o d e m o n s t r a t e t h e way i n
w h i c h l i t u r g i c a l p r o p o s a l s a r e t a k e n up b y t h e i r r e c i p i e n t s .

The t e c h n i q u e s o f a n a l y s i s a p p l i e d i n t h e t h e s i s show t h a t
l i t u r g y s h a r e s t h e c o n v e n t i o n s o f s e c u l a r l a n g u a g e . The l a s t
chapter extends t h i s r e c o g n i t i o n t o demonstrate t h a t l i t u r g y
a l s o has an i n v e s t m e n t i n o t h e r c o n c e r n s o f s e c u l a r l i f e .
With s p e c i a l r e f e r e n c e t o t h e d i s c o u r s e s o f e t h i c s and
p o l i t i c s , i t proposes t h a t l i t u r g y i t s e l f i s capable o f
s t a n d i n g as a p a r a d i g m f o r s e c u l a r c u l t u r a l p r a c t i c e s .
 D e c l a r a t i o n zyxwvutsrqponmlkjihgfedcbaYXWVUTSRQPONMLKJIHGFEDCBA

All of the m a t e r i a l contained i n t h i s t h e s i s i s t h e work o f

t h e a u t h o r . No p a r t o f i t has p r e v i o u s l y been s u b m i t t e d f o r

a d e g r e e i n t h i s o r any o t h e r university.

Statement of C o p y r i g h t

The copyright of t h i s t h e s i s rests w i t h the author. No

q u o t a t i o n f r o m i t s h o u l d be p u b l i s h e d w i t h o u t h e r p r i o r

w r i t t e n c o n s e n t and i n f o r m a t i o n d e r i v e d f r o m i t should be

acknowledged.
 TABXag OF COOTEB&TS zyxwvutsrqponmlkjihgfedcbaYXWVUTSR

L i s t o f fabl®s iv

Acknowledgements v

A Not® o n t h e S t a n d a r d Teacts vii

Abbreviations viii

C h a p t e r One : An I n t r o d u c t i o n t o L i t u r g i c a l
Hermeneutics 1
1.1 The C o n t e x t o f t h i s S t u d y 1
1.2 L i t u r g y and t h e Q u e s t i o n o f Meaning 6
1.3 G e n e r a l H e r m e n e u t i c s as a M o d e l f o r
L i t u r g i c a l Hermeneutics 10
1.4 The H e r m e n e u t i c s o f S u b j e c t i v i t y
and t h e H e r m e n e u t i c s o f F a i t h 16
1.5 The H e r m e n e u t i c s o f F a i t h a n d
L i t u r g i c a l Hermeneutics 17
1.6 The P l a y o f Language a n d t h e C l a i m
to Truth 19
1.7 Some P r a c t i c a l P r o b l e m s o f A p p l y i n g
a G e n e r a l H e r m e n e u t i c Model t o
Liturgy 26
1.8 The Ground o f L i t u r g i c a l Under-
standing 32
1.9 A Programme f o r A n a l y s i s 39
1.10 A Summary o f Aims 44

Glossary 50

C h a p t e r Two : Th© P r o p o s a l o f a World

i n E u c h a r i s t i c T e x t s and P e r f o r m a n c e s 54

2.1 A Programmatic I n t r o d u c t i o n 54
2.2 The P h y s i c a l C o n t e x t o f L i t u r g i c a l
Worship 54
2.3 A C o m p a r i s o n o f t h e 1549, 1552 a n d
1662 Communion R i t e s 56
2.4 D o c t r i n a l D i f f e r e n c e s and t h e i r
L i t u r g i c a l Consequences 59
2.5 S t r u c t u r a l D i v i s i o n s i n L i t u r g y and
t h e i r Hermeneutic S i g n i f i c a n c e 63
2.6 Introducing the Eucharistic Action 68
2.7 O f f e r i n g , C o n s e c r a t i o n and R e c e p t i o n 73
2.8 Penitential Action 76
2.9 The P r a y e r o f Humble A c c e s s 81
2.10 O f f e r i n g , C o n s e c r a t i o n and R e c e p t i o n :
The P o s s i b i l i t y o f t h e Kingdom 84
2.11 L i t u r g i c a l C o n t e x t s a n d t h e Q u e s t i o n
of Presence 88
 ii

2.12 1552 t o 1662 : The P e r f o r m a t i v e

Context 92
2.13 96
P r o p o s i n g and A p p r o p r i a t i n g t h e KingdomyxwvutsrponmlkihgfedcbaXWVUTSRPONMLK
2.14 F a i t h , D o c t r i n e and R i s k 99

C h a p t e r Thr®© : Thr©©hold P o s i t i o n s i n feh©

E u e h a r i s t i e Rit® o f Th@ A l t e r n a t i v e
S e r v i c e Book 1980 101

3.1 Introduction 101

3.2 S u b j e c t i v i t y and Human P o t e n t i a l i n L i t u r g y 10$
3.3 E u c h a r i s t i c Language a n d T h r e s h o l d
Concepts 107
3.4 O p e n i n g t h e L i t u r g i c a l Space 111
3.5 The M i n i s t r y o f t h e Word 114
3.6 The O f f e r t o r y 123
3.7 The E u c h a r i s t as W r i t t e n P e r f o r m a t i v e 125
3.8 The W r i t t e n P e r f o r m a t i v e i n P r a c t i c e 129
3.9 R e c o n s t r u c t i n g t h e Sender 136
3.10 R e c r o s s i n g t h e T h r e s h o l d : The
Post-Communion 139
3.11 C o n c l u s i o n 143

C h a p t e r F o u r : Th© B i b l e i n L i t u r g y 150

4.1 Introduction 150

4.2 I n i t i a l Theoretical Considerations 151
4.3 The E u c h a r i s t i c L e c t i o n a r y 156
4.4 Putting the Principles into Practice 162
4.5 Year 1 : The L a k e s i d e 166
4.6 Year 2 : The R e s u r r e c t i o n and t h e
Life 169
4.7 Preliminary Appropriation i n the
Collect 172
4.8 P r a y e r and B i b l i c a l Q u o t a t i o n 175
4.9 C o n v e n t i o n s o f R e p e t i t i o n and
Quotation 187
4.10 A p p r o p r i a t i n g t h e B i b l i c a l Text
Liturgically 194

Chapter F i v e : Crossing the Threshold

o f t h e Kingdom i n B a p t i s m 201

5.1 I n t r o d u c t i o n : I d e n t i t y i n Community 201

5.2 R a d i c a l i s m and R e l a t i v i s m 205
5.3 R i s k , T h r e s h o l d and M e t a p h o r 210
5.4 Crossing the Threshold 216
5.5 B a p t i s m and t h e Promise 219
5.6 B a p t i s m a l P r o m i s e s and t h e F a i t h 224
5.7 Making B a p t i s m a l Promises 229
5.8 A d m i n i s t e r i n g t h e Sacrament 235
5.9 L i t u r g i c a l S i g n s and Speech A c t s 239
5.10 Conclusion 242
 i i i

P r a y e r Book F u n e r a l
C h a p t e r Siss :yxwvutsrponmlkihgfedcbaXWVUTSRPONMLKIHGFEDCBA
R i t e s a n d t h e H®rm@n®utics o f
Appropriation 247

6.1 L i t u r g i c a l H e r m e n e u t i c s and t h e
R i t u a l Response t o D e a t h 247
6.2 D e v i a t i o n s f r o m t h e N o r m a t i v e Model 24©
6.3 D i s r u p t i n g t h e Hermeneutics of
Appropriation 253
6.4 Configurations of Funeral Action 25©
6.5 The P r o c e s s i o n t o t h e Grave 263
6.6 The 1549 and 1552 C o m m i t t a l s 267
6.7 F u n e r a l Psalms and E x i s t e n t i a l
Reflection 273
6.8 R e t r o s p e c t i v e A p p r o p r i a t i o n : The
E p i s t l e i n 1549 and 1552 282
6.9 S t r u c t u r a l Closure i n the Collect 285
6.10 F a b r i c a t i n g a Structure of
A p p r o p r i a t i o n : t h e 1662 R i t e 289
6.11 Conclusion 293

C h a p t e r Seven : C r e a t i v e R e c o n f i g u r a t i o n
i n the F u n e r a l R i t e of the A l t e r n a t i v e
S e r v i c e Book 296

7.1 From The Book o f Common P r a y e r t o The

A l t e r n a t i v e S e r v i c e Book 296
7.2 Addressing the L i v i n g 306
7.3 M e e t i n g t h e Dead 311
7.4 F o c u s i n g on t h e Deceased 320
7.5 P a r a d o x as a Mode o f R e c o n f i g u r a t i o n 326
7.6 The F u n e r a l E u c h a r i s t 332
7.7 C o n c l u s i o n : A p p r o p r i a t i o n and
Reconfiguration 335

Chapter E i g h t : L i t u r g i c a l Hermeneutics
and t h e P r a c t i c e o f L i t u r g y 339

8.1 Not a C o n c l u s i o n 339

8.2 Review o f a P r o v i s i o n a l L i t u r g i c a l
Hermeneutics 340
8.3 Against a Completely Normative
L i t u r g i c a l Hermeneutics 345
8.4 L i t u r g y and Language 350
8.5 R e s t a t i n g t h e Terms o f t h e I n q u i r y 356
8.6 L i t u r g y , E t h i c s and P o l i t i c s 361
8.7 L i t u r g y as a P r a c t i c a l P a r a d i g m 370
8.8 R e s p o n s i b l e L i t u r g y and R e s p o n s i b l e
Interpretation 376

Bibliography 386
L I S T OF TABLES

C o m p a r i s o n o f t h e 1549, 1552 & 1662

Communion R i t e syxwvutsrponmlkihgfedcbaXWVUTSRPONMLKIHGFEDCBA 67

C o m p a r i s o n o f t h e 1549, 1552 & 1662

Funeral Services 262
 V

ACKNOWLEDGEMENTS zyxwvutsrqponmlkjihgfedcbaYXWVUT

T h i s t h e s i s owes many d e b t s of gratitude. Principal thanks

a r e due t o Dr T i m o t h y C l a r k , who t o o k o v e r t h e t a s k o f

s u p e r v i s i o n i n t h e l a s t e i g h t e e n months o f r e s e a r c h . H i s

enthusiasm f o r the p r o j e c t o f a hermeneutics o f l i t u r g y , h i s

p a t i e n c e as I l e a r n e d t o u s e my c r i t i c a l resources, h i s

perceptiveness as a r e a d e r , a n d h i s e n c o u r a g e m e n t h a v e made

the business of w r i t i n g a great joy.

Two other figures stand behind the f i n i s h e d product : Dr

David Jasper, who s u p e r v i s e d my f i r s t year o f research

b e f o r e l e a v i n g Durham t o e s t a b l i s h t h e C e n t r e f o r the Study

of L i t e r a t u r e a n d T h e o l o g y i n Glasgow, a n d Dr A l a n F o r d o f

the D e p a r t m e n t o f T h e o l o g y i n Durham. T h e i r b e l i e f in the

v a l u e o f p u r s u i n g a somewhat u n c o n v e n t i o n a l approach t o

liturgy, t h e i r w i l l i n g n e s s t o devote time t o long

d i s c u s s i o n s which allowed the t h e s i s t o f i n d i t s d i r e c t i o n ,

and t h e i r e x a m p l e o f s c h o l a r s h i p have b e e n i n v a l u a b l e .

David F u l l e r o f t h e School o f E n g l i s h l i k e w i s e deserves

mention. He s t e p p e d i n as i n t e r n a l a d v i s e r d u r i n g T i m

Clark's s a b b a t i c a l , and p r o v i d e d r e a s s u r i n g advice towards

assembling a l l t h e components o f t h e p r o j e c t for submission.

F r i e n d s and r e l a t i o n s have n o t escaped i n v o l v e m e n t in this

e n t e r p r i s e . My p a r e n t s a n d B e t h K e s s l e r read chapters i n

draft form, and always o f f e r e d t h e v i t a l response o f

 vi

A n g l i c a n s engaged i n t h e p r a c t i c e o f l i t u r g y . Gordon Jeanes

s h a r e d h i s e x p e r t i s e as a p r o f e s s i o n a l l i t u r g i s t throughout

h i s t i m e as c h a p l a i n a t S t Chad's C o l l e g e i n Durham. C a t h y

Hampton gave e s s e n t i a l a d v i c e on F r e n c h t r a n s l a t i o n s , and

Karen K i l l o u r y undertook the daunting job of proof-reading

the whole d r a f t .

The h e l p I have r e c e i v e d i n p r a c t i c a l ways has been

c o m p l e m e n t e d b y t h e m i n i s t r y o f t h e Revd I a n H o s k i n s and t h e

Revd S t e p h e n Conway a t t h e c h u r c h o f St M a r g a r e t o f A n t i o c h

i n Durham d u r i n g t h e t i m e t h a t t h i s t h e s i s has been i n

p r e p a r a t i o n . T h e i r example o f l i t u r g y i n a c t i o n has b e e n an

anchor i n r e a l i t y and a l i f e - s o u r c e f o r my theoretical

projections.

Finally, none o f t h i s w o r k w o u l d have been p o s s i b l e w i t h o u t

g e n e r o u s f i n a n c i a l a s s i s t a n c e f r o m t h e U n i v e r s i t i e s o f Cape

Town and t h e W i t w a t e r s r a n d . I am d e e p l y g r a t e f u l t o b o t h

institutions.
 vii

OH TS3EmWTSMDBA
STMSBmD
AyxwvutsrponmlkihgfedcbaXWVUTSRPONMLKIHGFEDCBA
TEXTS

When q u o t i n g f r o m F.E. B r i g h t m a n ' s The English Rite, I have

p r e s e r v e d t h e i n d i v i d u a l s p e l l i n g c o n v e n t i o n s o f t h e 154 9,

1552 a n d 1662 P r a y e r Books. I have n o t a t t e m p t e d t o

reproduce t h e v a r i a t i o n s i n t y p o g r a p h y w h i c h B r i g h t m a n uses

t o mark t h e changes t h a t o c c u r r e d w i t h successive revisions

o f t h e Book of Common Prayer.

B r i g h t m a n c a l l s t h e t h r e e v e r s i o n s he p r i n t s respectively

'1549', '1552' a n d ' 1 6 6 2 . T h i s i s h i s t o r i c a l l y

1
correct, i n

that i t was t h e Savoy C o n f e r e n c e o f 1661 w h i c h p a s s e d t h e

measures t h a t p r o d u c e d t h e changes i n t h e 1662 P r a y e r Book.

Nevertheless, s i n c e i t i s c o n v e n t i o n a l t o speak o f '1662', I

have u s e d t h i s t i t l e when q u o t i n g f r o m t h e r i t e s which

Brightman labels '1661'.

I n t h e c a s e s o f b o t h t h e Book of Common Prayer and t h e

Alternative Service Book 1980, I have sometimes omitted

i t a l i c i s e d p r o n o u n s w h i c h mark o c c a s i o n s where number o r

g e n d e r may n e e d t o be c h a n g e d a c c o r d i n g t o t h e i n d i v i d u a l s

participating i n a rite. This i s t o reduce c o n f u s i o n i n t h e

reading process, especially where I have a d d e d my own

emphases t o t h e t e x t s i n question.
 viii

ABBREVIATIONS

Standard L i t u r g i c a l Taastg

1R F.E. B r i g h t m a nyxwvutsrponmlkihgfedcaXWTSRPONMLIHFEDCBA
The English Rite 2 v o l s London :
R i v i n g t o n s , 1915

BCP The Book of Common Prayer yxwvutsrponmlkihgfedcbaXWVUTSRPONMLKIHGFEDCBA

ASB The Alternative Service Book 1980 Sevenoaks : Hodder

& S t o u g h t o n , 1980

R i e o e u r mWTSMDBA

WA The Rule of Metaphor t r . R o b e r t C z e r n y w i t h K a t h l e e n

M c L a u g h l i n & John C o s t e l l o London & H e n l e y :
R o u t l e d g e & Kegan P a u l , 1978

S p e c i f i c i t y "The S p e c i f i c i t y o f R e l i g i o u s Language"
Semeia 4 (1975) 107-148

HD "The H e r m e n e u t i c a l F u n c t i o n o f D i s t a n c i a t i o n "
Hermeneutics and the Human Sciences t r . & e d . John
B. Thompson C a m b r i d g e : C a m b r i d g e U n i v e r s i t y P r e s s ,
1981 ; r e p r . 1982 131-144

What i s a T e x t ? "What i s a T e x t ? E x p l a n a t i o n a n d
U n d e r s t a n d i n g " i b i d . 145-164

MCPH "Metaphor a n d t h e C e n t r a l P r o b l e m o f Hermeneutics"

i b i d . 165-181

Appropriation "Appropriation" i b i d . 182-193

TN Time and Narrative 3 v o l s t r . K a t h l e e n Blarney and

D a v i d P e l l a u e r C h i c a g o & London : U n i v e r s i t y o f
C h i c a g o P r e s s , 1984-1988

PHBH " P h i l o s o p h i c a l H e r m e n e u t i c s a n d B i b l i c a l
H e r m e n e u t i c s " From Text to Action : Essays in
Hermeneutics II t r . K a t h l e e n Blarney & John B.
Thompson London : A t h l o n e P r e s s , 1991 89-101

Gadarner

TM Truth and Method 2nd e d . r e v . t r . J o e l W e i n s h e i m e r &

D o n a l d G. M a r s h a l l London : Sheed & Ward, 1989

Austin

HDTW How To Do Things With Words 2 n d e d . J.O. Urmson &

M a r i n a S b i s a (eds.) O x f o r d & New Y o r k : O x f o r d
U n i v e r s i t y P r e s s , 1976; 8 t h r e p r . 1992
D e r r i d a zyxwvutsrqponmlkjihgfedcbaYXWVUTSRQPONMLKJIHGFEDCBA

SEC " S i g n a t u r e E v e n t C o n t e x t "yxwvutsrponmlkihgfedcaXWTSRPONMLIHFEDCBA

Margins of Philosophy
t r . A l a n Bass C h i c a g o : U n i v e r s i t y o f C h i c a g o
P r e s s , 1982 307-330

Telepathy "Telepathy" t r . N i c h o l a s Royle Oxford Litera

Review 10 (1988) 3-41
 1

CH&PTER ONE :mWTSMDBA

MS INTRODUCTION TO LXTURGIC&L HERMENEUTICS yxwvutsrponm

1.1 The Cont@3€t o f t h i s Study

The q u e s t i o n o f what came f i r s t , liturgical texts or

l i t u r g i c a l performances, looks s u s p i c i o u s l y l i k e a passport

t o a t e d i o u s l y c i r c u l a r d i s c u s s i o n . One c a n i m a g i n e

f e r o c i o u s b u t u n s a t i s f y i n g d e b a t e s . Would i t h a v e b e e n

possible, f o r e x a m p l e , t o c e l e b r a t e t h e e u c h a r i s t i n an

A n g l i c a n C h u r c h a f t e r t h e R e f o r m a t i o n w i t h o u tyxwvutsrponmlkihgfedcaXWTSRPONMLIHFEDCB
The Book of

Common Prayer ? Could The Book of Common Prayer have

appeared without precedents i n a t r a d i t i o n o f performative

w o r s h i p r e a c h i n g back i n t o t h e e a r l i e s t moments o f t h e

C h r i s t i a n e r a ? This t h e s i s proposes t o reconsider t h e

initial q u e s t i o n by e n t e r i n g i n t o a d i f f e r e n t , a n d somewhat

more i n t e r e s t i n g c i r c l e . This i s a hermeneutic c i r c l e , i n

which t h e r e l a t i o n s h i p between t h e l i t u r g i c a l text and i t s

performance ceases t o be a c o m p e t i t i o n f o r p r i o r i t y , a n d

becomes m u t u a l l y s u s t a i n i n g . The p r o j e c t t h u s d e v o l v e s on

the very simple point t h a t l i t u r g y must be r e c o g n i s e d as

simultaneously text and performance. The p r i n c i p l e s o f

interpreting l i t u r g y which t h e t h e s i s w i l l develop, and

which I s h a l l call liturgical hermeneutics, s t r i v e t o be

faithful t o this condition.

The d i s t i n c t i v e d u a l i t y i n t h e n a t u r e o f l i t u r g y has

engendered a clear division b e t w e e n t h e o r y a n d p r a c t i c e . On

 2

t h e one hand, t h e r e a r e t h e p r o f e s s i o n a l l i t u r g i s t s who h a v e

t r a c e d t h e h i s t o r y and o r i g i n s o f r i t e s , a n d whose findings

continue t o enrich the understanding of l i t u r g i c a l practice

as i t has d e v e l o p e d o v e r t h e c o u r s e o f c e n t u r i e s . On t h e

o t h e r hand, t h e r e a r e c o u n t l e s s C h r i s t i a n s who have

conducted t h e i r w o r s h i p a c c o r d i n g t o p r e s c r i b e d forms over

t h e same p e r i o d , a n d whose l i v e s a r e d i r e c t l y a f f e c t e d as a

result. T h e i r awareness o f t h e p r o c e s s e s t h e y engage i n

represents another p o t e n t i a l l y i l l u m i n a t i n g approach t o

ritual. As e a r l y as t h e f o u r t h c e n t u r y , t h e S p a n i s h nun

E g e r i a w r o t e an a c c o u n t o f h e r p i l g r i m a g e t o J e r u s a l e m which

remains almost t h e sole source f o r r e c o n s t r u c t i n g t h e Easter

liturgy i n use i n J e r u s a l e m a t t h a t time . 1

Yet t h e s c h o l a r l y t r a d i t i o n has n o t c o n s i s t e n t l y p l a c e d t h e

needs a n d r e s p o n s e s o f w o r s h i p p e r s on a l e v e l o f e q u a l i t y

w i t h t h e examination o f t h e r i t e s themselves. Such

m a g i s t e r i a l w o r k s as G e o f f r e y Cuming'syxwvutsrponmlkihgfedcaXWTSRPONMLIHFEDCBA
History of Anglican

Liturgy 2
a n d F.E. B r i g h t m a n ' s c o m p a r a t i v e e d i t i o n o f t h e

154 9, 1552 a n d 1662 Books of Common Prayer i n The English

Rite ( t o go no f u r t h e r b a c k t h a n 1915) a r e much more

concerned w i t h e s t a b l i s h i n g t e x t s and t h e i r o r i g i n s than

with applying t h e i r findings t o t h e experience of worship.

1. J . W i l k i n s o n ( e d . ) Egeria's Travels to the Holy Land r e v .

ed. J e r u s a l e m : A r i e l P u b l i s h i n g House; W a r m i n s t e r : A r i s &
P h i l l i p s , 1981
2. G e o f f r e y Cuming A History of Anglican Liturgy 2 n d e d .
London : M a c m i l l a n , 1982
 3

Fifty y e a r s ago, Dom G r e g o r y Dix noted p e r c e p t i v e l y that

"what most p e o p l e seem c h i e f l y t o e x p e c t from l i t u r g i s t s and

t h e i r works" i s "archaeology f o r archaeology's sake" . D i x

3

s k e t c h e d t h e i n v i d i o u s p o s i t i o n o f l i t u r g i s t s who, a t t h e

time of w r i t i n g , w e r e " t r e a t e d b y E n g l i s h churchmen w i t h

vague d e f e r e n c e a c c o m p a n i e d b y c o m p l e t e practical

disregard", w h i l e t h e r e a c t i o n from "ecclesiastical

a u t h o r i t i e s " was most o f t e n "kindness tempered w i t h a good

d e a l o f s u s p i c i o n " . He was n o t , however,

4
totally

sympathetic t o t h e i r cause :

. . . i t must be a d m i t t e d t h a t t h e l i t u r g i s t s have
l a r g e l y had themselves t o thank f o r t h e r e v e r e n t
disregard with which their labours a r e so
generally treated. They p e r s i s t i n presenting
t h e i r s u b j e c t as a h i g h l y s p e c i a l i s e d b r a n c h o f
archaeology w i t h c h i e f l y a e s t h e t i c preoccupations,
as t h o u g h t h e l i t u r g y h a d e v o l v e d o f i t s e l f i n a
s o r t o f e c c l e s i a s t i c a l vacuum r e m o t e f r o m t h e r e a l
l i f e a n d needs o f men a n d women. 5

These o b s e r v a t i o n s a p p e a r e d i n a book whose p u b l i c reception

s t o o d i n marked c o n t r a d i c t i o n t o t h a t o f t h e t y p i c a l works

it d e s c r i b e s .yxwvutsrponmlkihgfedcaXWTSRPONMLIHFEDCBA
The Shape of the Liturgy was an immediate

bestseller, as l i k e l y t o be f o u n d on t h e s h e l v e s o f t h e

l a i t y as i n t h e l i b r a r i e s o f w o r k i n g l i t u r g i s t s . I t s success

can be a t t r i b u t e d i n g r e a t measure t o t h e f a c t t h a t D i x

a c t e d upon h i s c o n v i c t i o n t h a t liturgy i s rooted i n the

"real l i f e and needs o f men a n d women" :

3. Dom G r e g o r y D i x The Shape of the Liturgy 2 n d e d . London :

D a c r e P r e s s , 1945 x i i i ( f i r s t p u b l . 1943)
4. i b i d x i i i
5. i b i d x i i i - x i v
 4

The o r d i n a r y man knows v e r y w e l l t h a t p r a y e r a n d

communion w i t h God have t h e i r d i f f i c u l t i e s , b u t
t h a t t h e s e a r i s e l e s s f r o m t h e i r own t e c h n i q u e
t h a n f r o m t h e n a t u r e o f human l i f e . W o r s h i p i s a
m y s t e r i o u s b u t a l s o a v e r y d i r e c t a n d commonplace
human a c t i v i t y . I t i s meant f o r t h e p l a i n man t o
do, t o whom i t i s an i n t i m a t e a n d s a c r e d b u t none
the l e s s q u i t e workaday a f f a i r . 6

The book was u n p r e c e d e n t e d i n another area t o o . Through h i s

treatment o f t h e e u c h a r i s t , which i s the great affirmation

of the life o f t h e w o r s h i p p i n g c o m m u n i t y , D i x showed h i s

eagerness t o expand t h e p o s s i b l e approaches t o l i t u r g i c a l

s t u d y . T h i s gave l i t u r g y a s t a t u s as a c u l t u r a l p r a c t i c e , i n

a d d i t i o n t o i t s p l a c e under t h e u m b r e l l a o f t h e o l o g y , and

asserted i t s claim t o the kind of attention that other

c u l t u r a l p r a c t i c e s were a c c u s t o m e d t o r e c e i v e :

The s u b j e c t o f t h e p a p e r [ w h i c h l e d t o t h e w r i t i n g
of t h e book] - t h e s t r u c t u r e o f a c t i o n s and
prayers which forms t h e e u c h a r i s t - has, o f
course, a permanent i n t e r e s t f o r c h r i s t i a n s . But
i t i s b e g i n n i n g t o be r e c o g n i s e d t h a t t h i s has a
much w i d e r and deeper significance than i t s
e c c l e s i a s t i c a l o r even t h a n i t s p u r e l y d e v o t i o n a l
i n t e r e s t . I t i s only w i t h i n recent years t h a t t h e
s c i e n c e o f C o m p a r a t i v e R e l i g i o n has f u l l y awakened
to t h e value o f t h e study o f ' r i t u a l patterns' f o r
t h e a p p r e c i a t i o n o f any g i v e n s y s t e m o f r e l i g i o u s
ideas and i t s necessary consequence i n human
living - a ' c u l t u r e ' . The a n a l y s i s o f s u c h a
p a t t e r n a n d t h e t r a c i n g o f i t s e v o l u t i o n opens f o r
t h e h i s t o r i a n a n d t h e s o c i o l o g i s t t h e most d i r e c t
way t o t h e s y m p a t h e t i c u n d e r s t a n d i n g ' f r o m w i t h i n '
o f t h e m i n d o f t h o s e who p r a c t i s e t h a t r e l i g i o n ,
and so t o a r i g h t a p p r e c i a t i o n o f t h e g e n i u s o f
t h e i r b e l i e f and t h e v a l u e o f t h e i r ideas and
i d e a l s o f human l i f e . 7

6. i b i d x i v
7. i b i d i x
 5

The direction in this assessment of the state of liturgical

studies i n the mid-twentieth century i s c l e a r . Dix shows how

attention to C h r i s t i a n l i t u r g y can o p e n up wider issues in

the larger study of r e l i g i o n and lead, finally, to an

enhanced understanding of t h e c u l t u r a l context in which

religion i s practised. Underlying h i s portrayal i s the

implication that what i s required i s a revised critical

methodology, taking into account the essential role of

worshippers, and finding significance in actual practice as

well as in textual archaeology. WhenyxwvutsrponmlkihgfedcbaWUTSRPMLJIHGF

The Shape of the

Liturgy was written, the prospect of e x t e n d i n g the

liturgical field to include insights from t h e d i s c i p l i n e s of

sociology, history, and Comparative Religion was already in

advance of the growing enthusiasm for interdisciplinary

studies. I s e e no reason t o doubt t h a t Dix would have

extended the same w e l c o m e t o t h e d e v e l o p m e n t s i n speech act

theory and literary theory which have o c c u r r e d s i n c e his

w o r k was produced.

Dix's p i o n e e r i n g achievement, then, i s to shift the ground

of liturgical research. Instead of d w e l l i n g on

considerations of the meaning of l i t u r g y , he paves the way

for an investigation o f what i t i s that makes l i t u r g y a

meaningful practice.
 6

1.2 L i t u r g y a n d feho 0ui®gfei©n o f M e a n i n g

At the present time, scholars in fields such as anthropology

and sociology are beginning to apply theories of language

and, central to this thesis, textual hermeneutics, to t h e i r

research into l i t u r g y . T a k i n g an e x e m p l a r y c a s e , I shall now

go on t o a r g u e t h a t this i s a necessary and creative

development, but t h a t i t remains at a provisional stage. I t

will be t h e a i m o f l i t u r g i c a l hermeneutics t o show w h e r e a

methodological claim for projects that s e e k ways o f

interpreting the performative aspects of worship might be

staked.

Martin Stringer, a liturgist trained i n anthropology, has

o p e n e d up important areas f o r i n v e s t i g a t i o n i n l i t u r g y i n an

article on " S i t u a t i n g Meaning i n t h e L i t u r g i c a l Text" . 8

He

wrestles w i t h the broad problem of whether "meaning [is] to

be f o u n d e n t i r e l y w i t h i n the texts of the l i t u r g y " , or

whether " t h e 'meaning 1

of the r i t e [ i s ] found p r i m a r i l y i n

the m i n d s o f t h o s e who attend[ ] it" , 9

and t h u s subject to

individual variations. After mapping out t h e landscape of

modern Anglican liturgical reform, he c o n s i d e r s the

interaction o f "words a n d i m a g e s , language and s y m b o l s " 1 0

in

8. M a r t i n D. S t r i n g e r " S i t u a t i n g M e a n i n g i n t h e L i t u r g i c a l
T e x t "yxwvutsrponmlkihgfedcbaWUTSRPMLJIHGFDCB
Bulletin of the John Rylands University Library of
Manchester 73 (3) 1991 181-194
9. i b i d 181
10. i b i d 192
 7

recently produced liturgical texts, and t h e i r effects on

worshippers. His conclusion argues that to locate meaning

exclusively within the performance of a given rite leads to

the limitation of a r e l i g i o u s l a n g u a g e , w h i c h h a s t o be " a s

'understandable' as possible" i n order to bear the full

weight of r e s p o n s i b i l i t y f o r meaning. This, he r i g h t l y says,

"raises further questions o f power and authority" 1 1

.

Stringer traces some l i t u r g i c a l developments which have

followed a report on w o r s h i p i n u r b a n p r i o r i t y areas,

c o m m i s s i o n e d by t h e G e n e r a l Synod of the Church of England,

and p u b l i s h e d under t h e t i t l e o fyxwvutsrponmlkihgfedcbaWUTSRPMLJIHGFDCB

Faith in the City i n 1 9 8 5 .

Faith in the City urged t h a t w o r s h i p s h o u l d be b a s e d firmly

in the experience of t h e community. E s p e c i a l l y i n the case

of urban p r i o r i t y areas, the Church of England Liturgical

Commission recommended that liturgy should use language that

is "'concrete and t a n g i b l e rather than abstract and

theoretical'". This led, finally, t o recommendations for

"strong v i s u a l imagery and c l e a r , concrete, story-based

language" . 1 2
Two p u b l i c a t i o n s from t h e L i t u r g i c a l Commission

emerged i n r e s p o n s e t o t h e r e p o r t : Patterns for Worship

(1989) a n d The Promise of His Glory ( 1 9 9 1 ) . Of t h e two,

Patterns for Worship was a d i r e c t reply to the L i t u r g i c a l

Commission's recommendations. Stringer cites these as

examples of t h e danger inherent i n creating liturgy t o meet

1 1 . i b i d 193
12. i b i d 183 S t r i n g e r quotes from Faith in the City
London: C h u r c h House P u b l i s h i n g , 1985 135
 8

a perceived need. H i s assessment i s that, i n t h e end, this

well-intentioned project amounted to imposing " p a r t i c u l a r

meanings upon the r i t e . " T h e s e meanings were p e r t i n e n t to

theologians, b u t made l i t t l e contribution to the l i v e s of

most worshippers 1 3
.

He g o e s on t o show how the problem of a f i r m l y controlled

linguistic 'meaning' i s n o t n e c e s s a r i l y r e s o l v e d by

resorting t o t h e n o n - l i n g u i s t i c r e a l m of symbol as a

repository of l i t u r g i c a l meaning. For i f people are

encouraged to use the resources of imagery and symbolism " t o

draw their own meanings out of the r i t e s and . . . to put

their own meanings into the r i t e " 1 4

a s an a l t e r n a t i v e t o

accepting imposed meanings, t h e f o l l o w i n g difficulty arises:

Symbols do not, of their nature, possess

'meaning', n o r , a s h a s b e e n shown, c a n t h e y e a s i l y
have 'meaning' thrust upon them; rather, they
appear t o a c c u m u l a t e 'meaning'. Some o f these
meanings appear t o s t i c k and a r e communicated t o
other people while others remain e n t i r e l y personal
and i n d i v i d u a l . What t h e l i t u r g i s t s h a v e t o do i s
t o e n a b l e t h e m e a n i n g s t o grow i n t h e f i r s t p l a c e ,
to focus the attention of the worshipper on
p o s s i b l e p o i n t s f o r g r o w t h a n d , t o some e x t e n t , t o
l i m i t t h e r a n g e o f p o s s i b l e m e a n i n g s f o r a n y one
s y m b o l . T h i s i s n o t s o much a t a s k o f b u i l d i n g a n d
constructing meaningful l i t u r g i e s . I t i s more a
t a s k of enabling and e n c o u r a g i n g , as w e l l as of
r e s t r a i n i n g and l i m i t i n g , t h e p o t e n t i a l meanings
w i t h i n an e x i s t i n g framework, and t h i s i s a t a s k
which I b e l i e v e l i t u r g i s t s a r e j u s t about l e a r n i n g
to accept. 1 5

13. i b i d 193
14 . i b i d 194
15. i b i d 194
 9

I will suggest that Stringer asks valid questions, and

isolates weaknesses i n some c u r r e n t liturgical thinking

which could p r o f i t a b l y be a d d r e s s e d . But I am hesitant about

the forced dichotomy (he h i m s e l f admits that this i s an

almost caricaturing e x a g g e r a t i o n ) between language and

symbol as p o s s i b l e centres of meaning i n l i t u r g y . Crudely

speaking, Stringer's two poles create an u n b r i d g e a b l e

division between liturgical texts with predetermined

theological meanings, and t h e p r e s u p p o s i t i o n s of worshippers

engaging in liturgical performances.

This arises o u t o f a v i e w o f m e a n i n g a s ayxwvutsrponmlkihgfedcbaWUTSRPMLJIHGFDC

thing, w h o s e

supposed location in either the text or the performance

c o n s e q u e n t l y becomes a p u z z l e or even an embarrassment to

the conscientious interpreter. That l i t u r g y i s both t e x t and

performance - a text w h i c h happens i n performance - is a

principle which h i s essay n e v e r makes a b s o l u t e l y clear.

Furthermore, h i s methodological separation of t h e s e two

aspects in treating l a n g u a g e and symbol disguises the fact

that i t i s an i m p o s s i b l e a s s i g n m e n t t o e s t a b l i s h the

priority o f one over the other. I t i s not h i s purpose to

present liturgy a s an i r r e v o c a b l y divided entity, but h i s

suggestions for i t s interpretation hold out little hope f o r

an a p p r o a c h t h a t acknowledges i t s full b r e a d t h a t any one

t i m e . As t h e argument makes c l e a r , the d i s c i p l i n e has not

yet discovered a firm theoretical base for conducting i t s

investigations.
 10

1.3 G©xi©zaX H®2m®no%afeics a s s Mod®l f o r L i t u r g i c a l

H© n a e n o u t i e s

The problem encountered so far lies i n the anxiety over a

starting point for finding meaning i n l i t u r g y . This has as

much t o do with asking the right questions, as with applying

the most appropriate interpretative procedure. A

hypostatised view of meaning offers two options : the

meaning of liturgical rites i s either embedded i n t h e text,

or i t i s dependent on what w o r s h i p p e r s bring to the

performance. The dilemma i n d i c a t e s an immediate need to

establish a set of working p r i n c i p l e s which r e s i s t s the

structuralist temptation to f i n d the meaning of liturgy in

its concrete and objectifiable aspects.

This project offers i t s own resolution, for the business of

locating liturgical meaning which Stringer opens to

examination i s a d e f i n i t i v e l y hermeneutic situation. That is

to say that i t s solution i s not to be found i n an objective

way, either i n the language of religious rites, or in the

symbols a t t a c h e d to t h e i r p e r f o r m a n c e . As has been

demonstrated, part of the awkwardness can be removed by

treating meaning p r o v i s i o n a l l y a syxwvutsrponmlkihgfedcbaWUTSRPMLJIHGFDCB

event r a t h e r t h a n a s

thing. This points i n the direction of a method of

interpretation that i s normative only i n i t s account of the

way that m e a n i n g happens in liturgy. I t i s precisely this

 11

c o n d i t i o n which makes t h e h e r m e n e u t i c a l p r i n c i p l e s developed

by P a u l R i c o e u r a n d H a n s - G e o r g Gadamer i n t h e i r theories of

textual interpretation a valuable foundation for discussing

liturgy.

It i s useful to retrace the route that hermeneutics has

travelled from i t s Romantic form t o i t s most r e c e n t

developments, especially i n t h e w o r k o f R i c o e u r a n d Gadamer,

a s we move on t o c o n s i d e r how t h e d i f f i c u l t y may b e

readdressed. Romantic hermeneutics based i t s project of

interpretation on t h e p r e m i s e that t h e p r e s e n t r e a d e r was

able to understand the o r i g i n a l author of a text better than

he understood himself. This referred n o t t o w h a t was

actually said, but t o t h e d e t e c t i o n of the author's

unconscious meaning i n p r o d u c i n g the text. As R i c o e u r puts

it, "the emphasis was o n t h e a b i l i t y of the hearer or reader

to t r a n s f e r himself into the spiritual life of a speaker or

writer" (MCPH 1 7 7 ) . Gadamer t e r m s the understanding that was

presumed t o r e s u l t a relation of "con-geniality" (TM 1 8 9 ) ,

indicating the special r a p p o r t between t h e i n d i v i d u a l author

and the individual reader. This stress on i n d i v i d u a l i t y i s

crucial since, as R i c o e u r p o i n t s out, "Romantic hermeneutics

lays primary emphasis on s e l f - u n d e r s t a n d i n g " (HD 1 3 2 ) .

Ricoeur a n d Gadamer h a v e b e e n c a r e f u l to detach their

philosophical hermeneutics from Romantic h e r m e n e u t i c s , which

held to a belief i n the universal bond between

 12

individuals 1 6
. Thus R i c o e u r i s s u e s three important

challenges which become t h e f o u n d a t i o n o f h i s own

hermeneutic practice.

Firstly, against t h e Romantic ambition of "[understanding]

an a u t h o r b e t t e r t h a n he u n d e r s t o o d h i m s e l f " , h e shows that

"direct congeniality o f one s o u l w i t h another"

(Appropriation 191) c a n n o t be a s s u m e d a s an automatic

condition of t h e a c t of i n t e r p r e t a t i o n . The hermeneutic

process o fyxwvutsrponmlkihgfedcbaWUTSRPMLJIHGFDCB
appropriation d e p e n d s , r a t h e r , on t h e t e x t ' s

ability t o propose a world to the reader ( e . g . HD 1 4 0 ) . The

reader s u b s e q u e n t l y makes the world of the text h i s or her

own, and h i s or h e r s u b j e c t i v i t y i s m o d i f i e d by t h e e f f e c t s

of t h e proposed world. In Ricoeur's account, this process

occurs across the distance c r e a t e d by w r i t i n g . Thus, because

writing distances the author from t h e r e a d e r , and even t h e

author from t h e t e x t , " t h e r e i s no l o n g e r a s i t u a t i o n common

to the writer and t h e r e a d e r " (HD 1 4 1 ) . T h i s releases the

interpreter from t h e o b l i g a t i o n of excavating the a u t h o r i a l

intentions " c o n c e a l e d behind the text" and s e t s him or h e r

free "to explicate the type of b e i n g - i n - t h e - w o r l d unfolded

in front of t h e t e x t " (HD 1 4 1 ) . Now i t i s the "world

horizons of t h e w r i t e r and t h e r e a d e r " which converge,

16. I n a d d i t i o n t o t h i s summary, R i c o e u r ' s own d e t a i l e d

s t a t e m e n t of h i s d e p a r t u r e from Romantic h e r m e n e u t i c s i s a
v a l u a b l e s o u r c e , c f . Interpretation Theory : Discourse and
the Surplus of Meaning F o r t Worth : T e x a s C h r i s t i a n
U n i v e r s i t y P r e s s , 1976 ( 6 t h r e p r . ) 75-76
 13

m e d i a t e d by t h e t e x t , i n t h e movement that Gadamer t e r m s

"the fusion of horizons" (Appropriation 192).

Secondly, Ricoeur refutes the view that the understanding of

the text's "original audience[]" h a s a n y b e a r i n g on t h e

"hermeneutical t a s k " . Away f r o m t h e c i r c u m s t a n c e s of i t s

author, the text i s also d i s t a n c e d from its first recipients

and "can procure new r e a d e r s for itself" (Appropriation

192). Gadamer a d d r e s s e s this distanciation from t h e p o i n t o f

view of the v e r b a l nature of t r a d i t i o n . A "written

tradition" allows language t o be s e p a r a t e d from utterance

and " [ i ] n t h e form o f w r i t i n g , a l l tradition i s

contemporaneous w i t h each present time" (TM 3 9 0 ) .

Thirdly, the claim that interpretation i s bounded by " t h e

finite capacities of understanding of a present reader" i s

denied. The i n t e r p r e t i n g s u b j e c t cannot dominate "the

meaning o f t h e t e x t " (this i n any case implies the f a l s e l y

reified notion of meaning which I have noted i n Stringer's

discussion). What i s t o be a p p r o p r i a t e d i s n o t an intention

"behind the text", but the world p r o p o s e dyxwvutsrponmlkihgfedcbaWUTSRPMLJIHGFDCB

by t h e t e x t , o r

better still, "the proposal o f a mode o f b e i n g - i n - t h e - w o r l d ,

which the t e x t discloses i n front of i t s e l f b y means o f i t s

non-ostensive r e f e r e n c e s . " The s u b j e c t does n o t impose h i s

o r h e r own self-understanding on t h e t e x t . On t h e c o n t r a r y ,

"appropriation i s t h e p r o c e s s by w h i c h t h e r e v e l a t i o n o f new

modes o f b e i n g - o r , i f you p r e f e r W i t t g e n s t e i n t o
 14

Heidegger, new 'forms of life' - gives the subject new

capacities for knowing h i m s e l f " (Appropriation 192).

We are now in a position to review the ways i n w h i c h Ricoeur

and Gadamer p e r c e i v e the s i t u a t i o n of the i n t e r p r e t e ryxwvutsrponmlkihgfedcbaWUT

vis-a-

vis the t e x t . For Ricoeur, this i s chiefly a m a t t e r of the

text's proposal of a w o r l d . He insists that the

distanciation of s p e e c h by writing must a l w a y s "separate[]

the message from the speaker, from the initial situation and

from i t s p r i m a r y receiver" (PHBH 9 4 ) . But this, in fact, has

productive results, since i t f r e e s the text to

" decontextualise'
1
itself in such a way that i t can be

'recontextualised 1
i n a new s i t u a t i o n . " I t i s i n the "act of

reading" that such r e c o n t e x t u a l i s a t i o n i s "accomplished" (HD

139) .

For Gadamer, t h i s s i t u a t i o n i s a p p r o a c h e d by means o f the

respective historical positions or "horizons" of reader and

text. The reader's horizon comprises those "prejudices" (TM

306) that we bring to the act of understanding. These are

not t o be confused with "a fixed set of opinions and

valuations." The horizon of the present i s constantly being

formed and r e v i s e d as our prejudices are tested in

"encountering the past and i n u n d e r s t a n d i n g the tradition

f r o m w h i c h we come" (TM 30 6) .1 7

17. G a d a m e r ' s n o t i o n o f " p r e j u d i c e " s h o u l d be c o n s i d e r e d in

the l i n e of d e s c e n t from t h o s e s t r u c t u r e s of p r e -
u n d e r s t a n d i n g which Heidegger i n c l u d e s i n h i s a n a l y s i s of
 15

Gadamer sums u p t h e i m p l i c a t i o n s o f t h e d i s t a n c i n g p r o c e s s

underpinning hermeneutical understanding, s h o w i n g how i t

becomes a c t i v e l y beneficial to the interpretative process :

The h e r m e n e u t i c a l s i t u a t i o n i s n o t a r e g r e t t a b l e
distortion that affects the purity of
understanding, but the condition of i t s
p o s s i b i l i t y . Only because between t h e t e x t and i t s
i n t e r p r e t e r t h e r e i s no a u t o m a t i c accord can a
hermeneutical experience make u s s h a r e i n the
t e x t . Only b e c a u s e a t e x t h a s t o be b r o u g h t o u t o f
its a l i e n n e s s and a s s i m i l a t e d i s t h e r e anything
for t h e person t r y i n g t o understand i t t o s a y .
(TM 4 7 2 )

M e a n i n g i s t h e r e f o r e no l o n g e r t o be c o n s t r u e d through

retrieving something behind the text, but i s inherent i n a

certain practice of i n t e r p r e t a t i o n . This leads to a

statement o f t h e aims o f ' g e n e r a l h e r m e n e u t i c s . 1

Both

Ricoeur a n d Gadamer w o u l d a g r e e that t h e s u b j e c t i s founded

in the dialectic between u n d e r s t a n d i n g the text and s e l f -

understanding, l e a d i n g t o what R i c o e u r c a l l s "the

B e i n g , c f . M a r t i n H e i d e g g e ryxwvutsrponmlkihgfedcbaWUTSRPMLJIHGFDCB
Being and Time t r . J o h n
Macquarrie & Edward Robinson Oxford : B a s i l B l a c k w e l l , 1962;
1 0 t h r e p r . 1992 (1.5 §§150ff.)/ c f . a l s o T h e o d o r e K i s i e l
"The H a p p e n i n g o f T r a d i t i o n : T h e H e r m e n e u t i c s o f Gadamer
a n d H e i d e g g e r " Hermeneutics and Praxis e d . R o b e r t H o l l i n g e r
N o t r e Dame : U n i v e r s i t y o f N o t r e Dame P r e s s , 1 9 8 5 3-31
Gadamer s p o s i t i o n i s e s t a b l i s h e d a g a i n s t t h e Hegelian
1

d i a l e c t i c , i n which t h e notion of a " r e v e r s a l of

c o n s c i o u s n e s s " (TM 3 5 5 ) l e a d s t o t o t a l " s e l f - k n o w l e d g e that
no l o n g e r h a s a n y t h i n g o t h e r t h a n o r a l i e n t o i t s e l f " (TM
355). Thus he s a y s :
The dialectic of experience has i t s proper
f u l f i l l m e n t not i n d e f i n i t i v e knowledge b u t i n t h e
o p e n n e s s t o e x p e r i e n c e t h a t i s made p o s s i b l e b y
experience i t s e l f .
(TM 3 5 5 )
 16

appropriation of meaning" (Appropriation 184-185). The

following formulation encapsulates what i s t o be desired

from the act of appropriation :

[T]he i n t e r p r e t a t i o n of a t e x t c u l m i n a t e s i n the
s e l f - i n t e r p r e t a t i o n o f a s u b j e c t who thenceforth
understands himself better, understands himself
differently, or simply begins to understand
himself.
(What i s a T e x t ? 158)

1.4 The Hermeneutics of S u b j e c t i v i t y and the Hermeneutics of

Faith

The issue of 'self-understanding 1

has t o be detached from

the question o f undue s u b j e c t i v i s m i n i n t e r p r e t a t i o n . F o r

this reason, Ricoeur devotes a good d e a l of time t o the

distanciation of the text from the author's original

intentions which w r i t i n g produces. D i s t a n c i a t i o n makes way

for a seminal distinction between what R i c o e u r calls the

"narcissistic ego" and the "self" (Appropriation 193). Where

the former assumes a s u p e r i o r u n d e r s t a n d i n g of an author's

w o r k by subsequent receivers, the latter i s open t o the

action of t h a t work upon h i s or h e r subjectivity. Instead of

" i m p o s i n g upon t h e text our finite capacity of

understanding", we are to "[expose] ourselves to the text

and [receive] f r o m i t an enlarged self, w h i c h w o u l d be the

proposed e x i s t e n c e corresponding i n the most suitable way to

the world proposed" (HD 143).

 17

The moment o f u n d e r s t a n d i n g i s thus not c o n t r o l l e d by t h e

preconceptions of the subject : rather, "the self i s

constituted by t h e ' m a t t e r ' of the t e x t " (HD 1 4 4 ) . At t h e

same t i m e , such a response t o t h e proposed world of the text

gives a precise sense of Ricoeur's u s e o f t h e word

"appropriation", which "ceases t o appear as a kind of

possession, a s a way o f t a k i n g hold of . . . I t implies

instead a moment o f d i s p o s s e s s i o n o f t h e n a r c i s s i s t i c ego"

(Appropriation 193) under t h e g u i d a n c e of the t e x t itself.

This co-operation with the text's injunctions f o ri t s

interpretation leads to "self-understanding". Ricoeur notes

that h i s u s e of t h i s term i s designed "to contrast t h eyxwvutsrponmlkihg

self

w h i c h emerges from t h e u n d e r s t a n d i n g of the t e x t t o t h e ego

which claims t o precede this understanding. I t i s the text,

with i t s u n i v e r s a l power o f u n v e i l i n g , which gives a self t o

the ego" ( A p p r o p r i a t i o n 1 9 3 ) .

1.5 The Herm@neuti.es of F a i t h and L i t u r g i c a l Hermeneutics

Even at this early stage, the transfer f r o m t h e ego t o t h e

self has s i g n i f i c a n t implications f o r l i t u r g y . The whole

Christian background t o acts of l i t u r g i c a l worship i s rooted

in t h e seeming paradox of g i v i n g up o n e ' s i d e n t i t y i n order

to recover an i d e n t i t y i n C h r i s t . T h i s i s n o t s o much a

paradox, however, as a hermeneutic exchange. The i m p e t u s o f

liturgical action i s towards the transformation of

individuals, who d i s c o v e r a new i d e n t i t y a s members o f a

 18

worshipping community engaged i n a journey of faith. In the

r e t u r n movement, t h a t c o m m u n i t y i s c o n t i n u a l l y r e c o n f i g u r e d

by responding to individual needs i n the context of its own

action. I t i s this reconfigured community t h a t returns from

worship to life i n the secular world.

I will o f f e r that the liturgical c o r r e l a t e of t h e process of

distanciation and appropriation has t o be considered in two

hermeneutically related stages. The first of t h e s e is the

tradition of t h eyxwvutsrponmlkihgfedcbaWUTSRPMLJIHGFDCB
Faith, h a n d e d down t h r o u g h t h e medium of

scriptural w r i t i n g , and d i s t a n c i n g the congregation of the

present time from the the original producer of the biblical

utterance. I t i s understood here as a c r e d a l p o s i t i o n based

on biblical evidence, and a m p l i f i e d by the Church's

doctrinal pronouncements. These are summed up, for example,

in the tenets of t h e A p o s t l e s ' and Nicene Creeds. The Faith

is assumed as the b a s i s of agreement i n a l l the forms of

ritual I will be c o n s i d e r i n g . The second stage finds the

worshippers appropriating the proposals of the Faith in acts

of faith. Unlike the Faith, faith evades confident

definition. I t belongs i n s t e a d to each individual

worshipper, and has i t s being i n the i n d i v i d u a l ' s

appropriation of the community's p r o c l a m a t i o n of the Faith.

My argument i s that, for t e x t u a l purposes, the liturgical

process begins with an a s s u m p t i o n of the Faith, but that i t

only comes t o i t s fulfillment t h r o u g h an a c t of faith made

 19

possible by p e r f o r m a n c e . The l i t u r g i c a l a c t i o n marks the

crossing of the d i v i d e between t h e F a i t h and faith. Liturgy

is therefore a discourse, or better, a practice, generated

by the tension between faith and the F a i t h . This is a

version of the hermeneutic c i r c l e to the extent that neither

can properly be i d e n t i f i e d as the o r i g i n of the discourse.

Liturgical hermeneutics exercises t h i s tension most

fruitfully i n showing t h e way for faith to cross the

threshold between itself and t h e F a i t h , and appropriate the

world proposed i n the r i t e . Hermeneutics can p r o c l a i m this

as a possibility, but cannot force i t i n t o b e i n g . The final

task - t h eyxwvutsrponmlkihgfedcbaWUTSRPMLJIHGFDCB
leap of faith - a l w a y s l i e s w i t h the performers

at each enactment.

1.6 The P l a y of Language and the Claim to Truth

By i t s nature, the F a i t h i s always proposed to l i t u r g i c a l

communities t h r o u g h t h e medium o f l a n g u a g e . The worshippers

put their s u b j e c t i v i t y a t r i s k by responding to the

linguistic p r o p o s a l of the F a i t h , in acts of f a i t h which are

also acts of language, t h r o u g h w h a t Gadamer t e r m s t h e "play

of language" (TM 490). This adds a further dimension to the

hermeneutic process which begins i n the co-existence of text

a n d p e r f o r m a n c e . To d e t e r m i n e what i t i s about play that

makes i t a u s e f u l model f o r t h i n k i n g through this

relationship, we have to return to the f i r s t part of Truth

 20

and Method, i n w h i c h Gadamer a n a l y s e s play a s "The C l u e to

Ontological Explanation".

In general terms, Gadamer's u s e o f t h e c o n c e p t of play

[Spiel] i s t o b e d i s t i n g u i s h e d f r o m t h e more restricted

implications of i t s E n g l i s h t r a n s l a t i o n . In h i s lexicon,

play i s not a form of i d l e amusement, b u t a n a c t u a l mode o f

being. Hence he i s a b l e to say that

play h a s i t s own essence, independent of t h e

consciousness o f t h o s e who p l a y . P l a y - indeed,
play proper - also exists when the thematic
h o r i z o n i s n o t l i m i t e d by any b e i n g - f o r - i t s e l f o f
s u b j e c t i v i t y , a n d w h e r e t h e r e a r e no s u b j e c t s who
are behaving p l a y f u l l y .
(TM 1 0 2 )

Gadamer's i n q u i r y t h u s moves away from "the player's

subjective reflection" (TM 1 0 2 ) , a n d b e c o m e s a consideration

of p l a y a s a phenomenon which supervenes over the p l a y e r ' s

consciousness (TM 1 0 1 - 1 2 0 ) . T h i s means that play takes

responsibility for perpetuating t h e motion o f t h e game, a n d

consequently liberates the player t o make c h o i c e s . Hence,

instead of having to i n i t i a t e t h e game, t h e p l a y e r c a n

choose whether t o e n t e r into this game o r a n o t h e r . As a

corollary t o freedom, however, t h e r e i s a condition of risk:

One can play only with serious possibilities.

Obviously this means that one may become so
e n g r o s s e d i n them t h a t t h e y outplay one, a s i t
were, and p r e v a i l o v e r one. The a t t r a c t i o n that
t h e game e x e r c i s e s o v e r t h e p l a y e r l i e s i n t h i s
r i s k . One e n j o y s a f r e e d o m o f d e c i s i o n w h i c h a t
t h e same t i m e i s i r r e v o c a b l y l i m i t e d .
 21

(TM 106)

L a t e r on, Gadamer extends t h e n o t i o n o f t h e r i s k i n p l a y

from t h e l i t e r a l i s t i c i l l u s t r a t i o n o f t h e game t o t h e f i e l d
of language i t s e l f . This leads t o an address t o t h e 'play'
of human s u b j e c t i v i t y i n t h e a c t o f i n t e r p r e t a t i o n :

The i n t e r p r e t e r ' s own h o r i z o n i s d e c i s i v e , y e t n o t

as a p e r s o n a l s t a n d p o i n t t h a t he m a i n t a i n s o r
e n f o r c e s , b u t more as an o p i n i o n and a p o s s i b i l i t y
t h a t one b r i n g s i n t o p l a y and p u t s a t r i s k .
(TM 388)

The same p r i n c i p l e i s i m p l i c i t i n Ricoeur's a d o p t i o n o f t h e

concept o f r i s k i n p l a y as a model f o r l i t e r a r y
hermeneutics. Ricoeur p o s i t s a metamorphosis o f b o t h a u t h o r
and reader i n t h e p l a y f u l a c t o f p r e s e n t a t i o n . This i s a k i n
to "the m y s t e r i o u s metamorphosis" e x p e r i e n c e d by a t h e a t r e
audience when t h e l i g h t s a r e e x t i n g u i s h e d and t h e c u r t a i n
r a i s e d . However, t h e example from t h e genre o f d r a m a t i c
p r e s e n t a t i o n w i l l r e a d i l y admit t h e g e n e r a l statement t h a t :

i t i s always a q u e s t i o n o f e n t e r i n g i n t o an a l i e n
work, o f d i v e s t i n g o n e s e l f o f t h e e a r l i e r 'me' i n
o r d e r t o r e c e i v e , as i n p l a y , t h e s e l f c o n f e r r e d
by t h e work i t s e l f .
( A p p r o p r i a t i o n 190)

Gadamer i l l u s t r a t e s t h e g i v i n g up o f s u b j e c t i v i t y f o r t h e

d u r a t i o n o f p l a y w i t h r e f e r e n c e t o c h i l d r e n d r e s s i n g up. The

o b j e c t i s t o be r e c o g n i s e dyxvutsrponmlihgfedcbaUTSRONMLHGFEB
as t h e adopted persona. I f the

p l a y e r s h o u l d be r e c o g n i s e d merely as him- or h e r s e l f , t h e
 22

act o f i m i t a t i o n , and hence t h e game, has f a i l e d (TM 1 1 3 ) .

The r e v e l a t i o n i s s u i n g from a s u c c e s s f u l s u r r e n d e r o f
s u b j e c t i v i t y , on t h e o t h e r hand, i s a r e c o g n i t i o n o fyxvutsrponmlihgfedcba
"more
than i s already f a m i l i a r " (TM 114), f o r here what emerges i s
"the essence o f t h e t h i n g r e p r e s e n t e d " (TM 115 my italics),
or " t h e l a s t i n g and t h e t r u e " (TM 111).

Gadamer's d e t a i l e d e x p l o r a t i o n o f p l a y p r o v i d e s e s s e n t i a l
g r o u n d i n g f o r t h e f i n a l s e c t i o n o f Truth and Method, which
i n v e s t i g a t e s "The O n t o l o g i c a l S h i f t o f Hermeneutics Guided
by Language". Close t o t h e end o f t h i s s e c t i o n , he r e f l e c t s
on u n d e r s t a n d i n g as "a genuine experience (Erfahrung) -
i . e . , an encounter w i t h something t h a t a s s e r t s i t s e l f as
t r u t h " . Since language i s t h e medium i n which understanding
t a k e s p l a c e , and s i n c e "the phenomenon o f language and
u n d e r s t a n d i n g proves t o be a u n i v e r s a l model o f b e i n g and
knowledge i n g e n e r a l " , i t becomes p o s s i b l e a t l a s t " t o
d e f i n e e x a c t l y t h e meaning o f t h e t r u t h a t p l a y i n
understanding."

Once more a s s e r t i n g h i s d e p a r t u r e from Romantic

hermeneutics, Gadamer p r e s e n t s "the words t h a t b r i n g
something i n t o language [as] themselves a speculative
event" . This g i v e s them t h e i r independence from t h e
c o n s t r a i n t s o f i n t e n t i o n a l i t y . O b v i o u s l y , f a c t o r s such as
" s i t u a t i o n and c o n t e x t " w i l l h e l p t o " [ d e t e r m i n e ] " an
u t t e r a n c e , b u t t h i s " p e r t a i n s n o t t o t h e speaker b u t t o what
 23

i s spoken". The p o e t i c i n s t a n c e i s exemplary, f o r here

"meaning [ ] has d i s s o l v e d i n t o and been embodied i n t h e
u t t e r a n c e " . Gadamer c a l l s t h i s a "coming i n t o language", and
c l a i m s f o r t h e process a " q u a l i t y o f s e l f - a t t e s t a t i o n " :

I n u s i n g words what i s g i v e n t o t h e senses i s n o t

put a t our d i s p o s a l as an i n d i v i d u a l case o f a
u n i v e r s a l ; i t i s i t s e l f made p r e s e n t i n what i s
s a i d - j u s t as t h e i d e a o f t h e b e a u t i f u l i s
p r e s e n t i n what i s b e a u t i f u l .
(TM 489)

T h i s a l l o w s him t o f o r m u l a t e t h e r e l a t i o n s h i p o f t r u t h t o
t h e idea o f p l a y :

What we mean by t r u t h here can b e s t be d e f i n e d

a g a i n i n terms o f our concept o f p l a y . The weight
of t h e t h i n g s we encounter i n u n d e r s t a n d i n g p l a y s
i t s e l f o u t i n a l i n g u i s t i c event, a p l a y of words
where we, as l e a r n e r s - and when do we cease t o be
t h a t ? - r i s e t o the understanding of the world.
Here i t i s w o r t h r e c a l l i n g what we s a i d about t h e
n a t u r e o f p l a y , namely t h a t t h e p l a y e r ' s a c t i o n s
s h o u l d n o t be c o n s i d e r e d s u b j e c t i v e a c t i o n s , s i n c e
i t i s , r a t h e r , t h e game i t s e l f t h a t p l a y s , f o r i t
draws t h e p l a y e r s i n t o i t s e l f and thus itself
becomes t h e a c t u a l subjectum o f t h e p l a y i n g .
(TM 489-490)

Gadamer's account o f t h e emergence o f what i s t r u e i n p l a y ,

and e s p e c i a l l y i n t h e p l a y o f language, i s a t t r a c t i v e
because i t r e s i s t s t h e double assumption t h a t t h e r e i s t r u t h
b e h i n d t h e performance, which t h e l a t t e r i s capable o f
m e d i a t i n g , and t h a t t r u t h i t s e l f has some s o r t o f c o n c r e t e
e x i s t e n c e . Yet on c l o s e r i n s p e c t i o n , i t s adherence t o t h e
c a t e g o r y o f ' t r u t h ' as a l a b e l f o r t h e event o f
 24

understanding t h a t comes about i n language bespeaks an

a l l e g i a n c e t o a c o n s t a t i v e view o f a c t s of language. ' T r u t h '
a u t o m a t i c a l l y raises the issue of i t s opposite, 'falsehood'.
This i n t u r n suggests f u r t h e r r a m i f i c a t i o n s , most
immediately, t h a t i f ' s u c c e s s f u l ' a c t s o f language p r o v i d e
access t o ' t r u t h ' , t h e n by i m p l i c a t i o n , t h e r e are
' u n s u c c e s s f u l ' l i n g u i s t i c events which are f a i l u r e s and
t h e r e f o r e , a c c o r d i n g t o t h i s s t a n d a r d , a l s o f a l s e . Taken t o
i t s l i m i t , t h i s p r o j e c t i o n f r e e z e s t h e event o f
understanding and g i v e s i t t h e c h a r a c t e r o f an o b j e c t i v e
statement.

Ricoeur a d v i s e d l y uses language w i t h l e s s c o n c r e t e

i m p l i c a t i o n s than those which suggest themselves i n
Gadamer's d i s c u s s i o n , t o express t h e r e l a t i o n s h i p between
t h e concepts o f " a p p r o p r i a t i o n and r e v e l a t i o n "
( A p p r o p r i a t i o n 191) which would c o r r e s p o n d t o Gadamer's
" r e c o g n i t i o n " o f " t h e l a s t i n g and t h e t r u e " . This t r e n d
reaches i t s a p o t h e o s i s i n h i s study o f t h e p a r a b l e s . Here,
he shows how a " l o g i c o f superabundance" (Specificity 138)
governs t h e shape o f t h e p a r a b o l i c n a r r a t i v e . What t h e
p r o t a g o n i s t f i n a l l y r e c e i v e s , and what l a t e r audiences
f i n a l l y l e a r n , i s alwaysyxvutsrponmlihgfedcbaUTSRONMLHGFEB
more t h a n c o u l d p o s s i b l y have been
expected.

I t i s e s s e n t i a l t o remember, though, t h a t t h e c o n t e x t o f
Ricoeur's account i s i n v a r i a b l y an i n t e r p r e t a t i v e situation
 25

t h a t operates between t e x t and reader, and i n which.an

o r i g i n a l message i s mediated across t h e d i s t a n c e c r e a t e d by
w r i t i n g . O b v i o u s l y , t h e extreme i n d i v i d u a l i s m i m p l i e d by t h e
reader and h i s o r h e r s e l f can be broadened t o embrace a
community, f o r example, t h e community t h a t i n h e r i t s an
e n t i r e s a l v a t i o n h i s t o r y through the t r a d i t i o n of b i b l i c a l
canon (PHBH 9 2 ) . Yet t h i s does n o t account f o r t h e a c t u a l yxvutsrponmlihgfedcb
event o f t h e w r i t t e n t e x t i n performance. Ricoeur's l u c i d
p r o j e c t i o n o f t h e reader's a p p r o p r i a t i o n o f a proposed
w o r l d , r e v e a l e d i n f r o n t o f t h e t e x t , w i l l n o t e x t e n d by
simple analogy t o t h e way i n which a performance might
propose a w o r l d , n o r can i t d e s c r i b e how an engaged
p e r f o r m e r i s t o a p p r o p r i a t e such a w o r l d . This r e l a t e s t o a
n a r r a t i v e b i a s t h a t i s always p r e s e n t i n Ricoeur's
h e r m e n e u t i c s . I t i s worked o u t e x h a u s t i v e l y i n t h e t h r e e
volumes o f Time and Narrative as t h e p r e f i g u r a t i o n ,
c o n f i g u r a t i o n , and r e f i g u r a t i o n o f e x p e r i e n c e .

The danger i n t h e apparent o r d e r l i n e s s o f t h e n a r r a t i v e

form, i s t h a t i t can g i v e r i s e t o f a c i l e assumptions about a
seamless p r o g r e s s i o n from t h e t e x t ' s p r o p o s a l o f a w o r l d ,
t h r o u g h d i s t a n c i a t i o n by w r i t i n g , t o a p p r o p r i a t i o n . T h i s
process demands no r i s k s . Ricoeur does n o t , o f course,
espouse such a crude r e d u c t i o n , and i s c o n s t a n t l y a l e r t t o
t h e need f o r s e l f - r e f l e c t i o n and openness t o t h e engagement
w i t h t h e t e x t t h a t enables a p p r o p r i a t i o n t o occur.
N e v e r t h e l e s s , t h e t e x t - r e a d e r r e l a t i o n s h i p holds open t h e
 26

p o s s i b i l i t y t h a t t h e reader w i l l assume t h a t what t h e t e x t

proposes, and what he o r she a p p r o p r i a t e s , i s i n f a c t t h e
truth.

I t i s t h e r e f o r e necessary t o s t a t e , as a p r o v i s i o n a l
c o n c l u s i o n , t h a t w h i l e t h e t h e o r i e s o f t h e p l a y o f language,
and o f t h e a p p r o p r i a t i o n o f a t e x t ' s proposed w o r l d by a
reader i n t h e hermeneutics o f Ricoeur and Gadamer are
h e l p f u l as a g e n e r a l model f o r l i t u r g i c a l operation, they
are n o t t o be r e g a r d e d as a s t a n d a r d f o r measuring
liturgical success.

Soma P r a c t i c a l Problems o f A p p l y i n g a G©n®ral

1.7yxwvutsrqponmlkjihgfedcbaYTSRPKIHCBA

H@rm©m@utic Modal t o L i t u r g y

I t i s c u r i o u s t h a t two r e c e n t e x e r c i s e s i n l i t u r g i c a l
i n t e r p r e t a t i o n have chosen p r e c i s e l y t h e elements o f R i c o e u r
and Gadamer's work which seem most open t o q u e s t i o n as t h e i r
f o u n d i n g p r i n c i p l e s . Joyce Zimmerman'syxvutsrponmlihgfedcbaUTSRONMLHGFEB
Liturgy as Language
of Faith 18
s e t s up an a n a l y s i s o f l i t u r g i c a l language
a c c o r d i n g t o t h e models o f Ricoeur's t e x t u a l hermeneutics
and Roman Jakobson's s e m i o t i c s o f t h e t e x t . K i e r a n Flanagan,
i n Sociology and Liturgy , 19
s t u d i e s aspects o f l i t u r g y i n
performance, and devotes some t i m e t o Gadamer's t h e o r y o f

18. Joyce Ann Zimmerman Liturgy as Language of Faith Lanham

& London : U n i v e r s i t y Press o f America, 1988
19. K i e r a n Flanagan Sociology and Liturgy : Re-presentations
of the Holy London : Macmillan, 1991
 27

p l a y as a t o o l f o r d e t e r m i n i n g t h e r o l e s o f l i t u r g i c a l
participants.

Zimmerman's s t r u c t u r a l - s e m i o t i c i n t e r e s t p r e d i s p o s e s her t o
f i n d o b j e c t i v e meaning i n t h e l i t u r g i c a l t e x t . Treating
l i t u r g y as a " c l o s e d system o f d i s c o u r s e " w i t h i t s b e g i n n i n g
and end connected by an " i n t e r n a l l o g i c " , she i d e n t i f i e s t h e
t a s k o f hermeneutics as b e i n g t o " [ u n c o v e r ] t h i s i n n e r l o g i c
as a s t r u c t u r e unique t o t h a t t e x t " . Her c o n t e n t i o n t h a t t h e
w r i t t e n form o f t h e l i t u r g i c a l t e x t g r a n t s i t a d i s t i n c t i v e
"semantic autonomy" makes eminent sense. Yet a c l e a r
priority o f t h e w r i t t e n t e x t over t h e l i t u r g i c a l performance
emerges from her a n a l y t i c a l premises. Thus Zimmerman t r e a t s
the c e l e b r a t i o n o f a w r i t t e n l i t u r g i c a l r i t e as t h e t e x t ' s
means o f i m p r i n t i n g i t s s t a t u s as "event" on t h e course o f
h i s t o r y . Under these c o n d i t i o n s , t h e performance has i t s
p r i n c i p a l f u n c t i o n i n " l e n d i n g [ t h e t e x t ] an h i s t o r i c a l
dimension [which i s ] p a r t and p a r c e l o f i t s meaning" . 20

This s u r e l y m i s a p p r o p r i a t e s Ricoeur's t h e o r y of t h e t e x t by
i m p l y i n g s t r o n g l y t h a t l i t u r g i c a l t e x t s c a r r y an i m p l i c i t
and p r e d e t e r m i n e d meaning, which i s r e n d e r e d e x p l i c i t i n
performance. Viewed t h u s , t h e performance does not propose a
world t o the worshippers or, b e t t e r s t i l l , allow the
worshippers t o a s s i s t i n p r o p o s i n g t h e w o r l d o f t h e r i t e . On
the c o n t r a r y , i t s purpose i s t o demonstrate t h a t t h e r eyxvutsrponmlihgfedcbaUTSR
is a
20. op. c i t 69
 28

meaning t o be e x t r a c t e d . Zimmerman d e r i v e s a whole metaphor

of l i t u r g i c a l i n t e r p r e t a t i o n from the primacy o f t h e t e x t :

The "reading" of a liturgical text is, in

actuality, i t s celebration. From t h i s , certain
q u e s t i o n s a r i s e : I s the r e c o v e r y of the meaning
of a l i t u r g i c a l t e x t a w h o l l y s u b j e c t i v e v e n t u r e
depending on i t s p a r t i c u l a r c e l e b r a t i o n by a l o c a l
w o r s h i p p i n g community ? Or i s t h e r e an o b j e c t i v i t y
about i t s meaning t h a t t h r e a d s i t s way i n t o each
celebration, minimizing the conflict of
interpretations ? 21

Such a d i s t o r t i o n shows how e a s i l y m i s a p p r o p r i a t i o n s might

occur, and how l i t t l e r e s i s t a n c e Ricoeur's t e x t u a l
hermeneutics o f f e r s t o an i d e a l of o b j e c t i v e meaning. P a r t
of t h e d i f f i c u l t y r e s t s , o f course, i n the t e x t - b a s e d n a t u r e
of h i s hermeneutics. This makes i t h a r d t o a v o i d s e t t i n g the
i s s u e s of s u b j e c t i v i t y and objectivity in liturgical
i n t e r p r e t a t i o n i n an e i t h e r / o r relationship.

Zimmerman does, i n the end, move towards an interpretative

p r o j e c t t h a t aims t o go beyond t h i s e a r l y p o s i t i o n , and to
a s s e r t a hermeneutic c o n n e c t i o n between l i t u r g y and faith.
Her c o n c l u s i o n i s t h a t "the language of [Christian] praxis
i s t h e language o f f a i t h " . 2 2
Yet w h i l e t h i s a l l o w s her to
marry the terms of Jakobsonian s e m i o t i c s t o Ricoeur's t h e o r y
of t e x t u a l i n t e r p r e t a t i o n , i t does not account f o r the way
t h a t f a i t h might promote p r a x i s , or how praxis might l e a d t o
faithful a p p r o p r i a t i o n s of the F a i t h . Just as s e r i o u s l y , i t

21. i b i d 69
22. i b i d 196
 29

makes no p r o v i s i o n f o r t h e c o n n e c t i o n t o s e c u l a r l i f e which
must n e c e s s a r i l y be c o n s i d e r e d i n any d i s c u s s i o n o f t h e
l i t u r g i c a l p a r t i c i p a n t s ' experience o f w o r s h i p . As l o n g as
the t e x t has p r i o r i t y , q u e s t i o n s l i k e those S t r i n g e r has
begun t o r a i s e , r e l a t i n g t o t h e s i t e o f meaning i n l i t u r g y ,
will persist.

Flanagan has t u r n e d t o t h e m a t t e r o f how l i t u r g y , and

e s p e c i a l l y e u c h a r i s t i c l i t u r g y , i s performed i n regular
p a r i s h worship. His p o i n t of departure i s t h e c o n t r i b u t i o n
t h a t s o c i o l o g y can make t o l i t u r g y . As he d e s c r i b e s i t ,
a t t e m p t s t o e x p l a i n " l i t u r g i c a l p r i n c i p l e s o f enactment" by
the resources o f s o c i o l o g y " g i v e [ ] r i s e t o hermeneutic
c o n s i d e r a t i o n s " . I t i s n o t s u r p r i s i n g , t h e r e f o r e , t h a t he
2 3

s h o u l d t u r n t o Gadamer's d i s c u s s i o n o f p l a y . But i t i s
u n f o r t u n a t e t h a t Gadamer's l e a s t s u c c e s s f u l i l l u s t r a t i o n s ,
namely h i s remarks on t h e p l a y o f r e l i g i o u s r i t u a l , should
form t h e b a s i s f o r Flanagan's c o n c l u s i o n s .

I n t h e f i r s t s e c t i o n o fyxvutsrponmlihgfedcbaUTSRONMLHGFEB
Truth and Method, Gadamer g i v e s t h e
impression t h a t i n acts of worship, a s p e c t a t o r - a c t o r
r e l a t i o n s h i p comes i n t o b e i n g , on t h e analogy o f t h e
d r a m a t i c performance (TM 109, 110, 116). He makes some
adjustments t o t h e i n i t i a l premise, and f i n a l l y argues t h a t
the d i s t i n c t i o n between a c t o r and s p e c t a t o r breaks down,
because t h e p l a y o f r i t u a l ' p l a y s ' t h e p a r t i c i p a n t (TM 109-
23. Sociology and Liturgy 7
 30

110). N e v e r t h e l e s s , t h i s leaves room f o r m i s a p p l i c a t i o n s o f

h i s example t o a r i s e .

Gadamer's t h e o r y o f p l a y i s always v u l n e r a b l e t o
m i s a p p l i c a t i o n i f t h e complex r a m i f i c a t i o n s o f t h e concept
ofyxvutsrponmlihgfedcbaUTSRONMLHGFEB
Spiel a r e n o t p r o p e r l y recognised. Flanagan's account,
b u i l t as i t i s around t h e persona o f t h e l i t u r g i c a l a c t o r ,
has t o superimpose a h e i g h t e n e d s u b j e c t i v i t y on t h e m e d i a l
sense o f p l a y which i s always a t t h e r o o t o f Gadamer's work:

To some e x t e n t , t h i s study p r o v i d e s a s o c i o l o g i c a l
insight i n t o the p l i g h t of the l i t u r g i c a l actor
endeavouring t o p u r i f y h i s a c t i o n s , l e s t t h e y be
presumptuous o r c o n c e i t e d . The study s t r e s s e s what
t h e a c t o r intends t o conceive, even though he
might n o t s u c c e s s f u l l y r e a l i s e h i s i n t e n t i o n i n a
p a r t i c u l a r s o c i a l t r a n s a c t i o n . This u n c e r t a i n t y
a m p l i f i e s c o n d i t i o n s o f d e c e p t i o n , whether o f t h e
a c t o r o r h i s audience . . . . 2 4

The l i t e r a l i n s t a n c e o f t h e d r a m a t i c element i n r i t u a l i s
c l o s e l y compatible w i t h Flanagan's concern w i t h t h e
pragmatics o f performing l i t u r g y , but i t i s c e r t a i n l y not
Gadamer's l a s t word on p l a y . I n one sense, t h e e a r l i e r
d i s c u s s i o n i s t o be seen as a p r e p a r a t i o n f o r t h e t h i r d p a r t
of Truth and Method, where t h e p l a y o f language i t s e l f
becomes t h e c e n t r a l hermeneutic i s s u e . I t i s p o s s i b l e t o see
from Flanagan's use o f words l i k e " i n t e n d s " and
" s u c c e s s f u l l y " how t h e u n s a t i s f a c t o r y aspects o f t h i s final
p a r t o f Gadamer's work have f i l t e r e d i n t o h i s study. I would

24. i b i d 13
 31

t h e r e f o r e agree w i t h Flanagan t h a t " [ l ] i t u r g y i s a

s o c i o l o g i c a l r i t e capable o f e s t a b l i s h i n g and r e v e a l i n g t h e
h o l y " . Where I would d i f f e r from him, however, i s i n t h e
2 5

m a t t e r o f t h e way i n which t h e h o l y i s r e v e a l e d . Flanagan i s

a t a l l t i m e s anxious t o reduce a m b i g u i t y , and t o work
a g a i n s t mistakes i n performance. A l l o f t h i s supports h i s
w i s h t h a t " m i s u n d e r s t a n d i n g s " i n t h e "passage between t h e
obvious and t h e unobvious" s h o u l d be "minimise [d] 1126
. This
pursues a f i d e l i t y t o u n i t a r y , o b j e c t i v e meaning. I t f o r g e t s
t h a t u n d e r s t a n d i n g comes about t h r o u g h w o r s h i p , and suggests
i n s t e a d t h a t i t i s a s i n g l e , c o n s t a n t l y renewed a c t o f
meaning.

L i k e w i s e , Flanagan's o p t i m i s m t h a t doubts can be overcome i n

p u b l i c r i t u a l needs more s e a r c h i n g a n a l y s i s t h a n i t
r e c e i v e s . C e r t a i n l y , t h e support o f t h e l i t u r g i c a l
2 7

community g i v e s v a l u e t o t h e whole e n t e r p r i s e o f w o r s h i p .
But t h i s does n o t guarantee a meaning f o r t h e r i t e . I n fact,
such a quest can o n l y l e a d i n t o t h e murky t e r r i t o r y o f a
c l a s s i f i c a t i o n system which l a b e l s some performances
'successful', while i t relegates others t o the obscurity o f
'failed' rites.

The r a p i d survey o f Zimmerman and Flanagan's a p p l i c a t i o n o f

g e n e r a l hermeneutics t o l i t u r g y reinforces the founding
25. i b i d 79
26. i b i d 83
27. i b i d 205
 32

a s s e r t i o n o f t h i s p r o j e c t , namely t h a t t h e l i t u r g y c a l l s f o r
a s p e c i a l hermeneutics.

1.8yxvutsrponmlihgfedcbaUTSRONMLHGFEB
'Sh® Ground o f L i t u r g i c a l Uncterstasxdisig

So f a r , t h e d u a l i t y o f t h e l i t u r g i c a l t e x t and i t s
performance has been e x p l o r e d t h r o u g h separate addresses t o
i s s u e s o f language and i s s u e s o f performance. That liturgy
i s an experience which i s capable o f i n c o r p o r a t i n g whole
communities suggests t h a t t h e r e i s a common b a s i s o f action
t h a t b r i n g s i n d i v i d u a l s together. This i s not j u s t a matter
o f a g r e e i n g on a shared l i t u r g i c a l t e x t , f o r t h e m a t t e r i s
f a r more fundamental t h a n t h a t . We have now moved a n o t h e r
s t e p from t h e f i r s t advance, which t o o k us from q u e s t i o n s o f
t h e meaning of l i t u r g y , t o a concern w i t h what makes l i t u r g y
a m e a n i n g f u l a c t i o n . The n e x t stage i s t o determine t h e
ground o r r e f e r e n t f o r m e a n i n g f u l a c t i o n , as d i s t i n c t from
an endorsement o f r e i f i e d meaning.

David Tracy has expressed t h e n o t i o n s o f ground and r e f e r e n t

under t h e broad concept o f t h e ' l i m i t ' i n r e l i g i o u s
language. Through h i s c o n s i d e r a t i o n o f p r o v e r b s ,
p r o c l a m a t o r y sayings and p a r a b l e s i n t h e New Testament, he
has i d e n t i f i e d i n t h e i r language t h e " l i m i t s - t o our everyday
w o r l d " , and a l s o "some f i n a l l i m i t - o f dimension t h a t seems
 33

t o ground a l l our e x p e r i e n c e " . I t i s o n l y by r e a l i s i n g

28

t h a t t h e r e i s something beyond o u r e x p e r i e n c e (a l i m i t - t o )
t h a t we become aware t h a t o r d i n a r y language and knowledge
are l i m i t e d . Thus r e l i g i o u s language and what i s beyond it,
r e l i g i o u s e x p e r i e n c e and s e c u l a r l i f e , enter i n t o a
hermeneutic r e l a t i o n s h i p :

The categories limit-language and limit-

e x p e r i e n c e , t h e r e f o r e , seem u s e f u l , t e n t a t i v e , and
admittedly revisionist formulations of the
g e n u i n e l y r e l i g i o u s dimensions o f b o t h our common
f a i t h and our e x p l i c i t l y C h r i s t i a n f a i t h . As such,
the c a t e g o r y may h e l p f r e e us from t h e r e d u c t i o n
of r e l i g i o n t o t h a t r e v e l a t i o n a l p o s i t i v i s m c a l l e d
fundamentalism which proclaims intellectually
u n t e n a b l e t e n e t s as t h e meaning o f a p a r t i c u l a r
r e l i g i o n . That c a t e g o r y may a l s o f r e e us from t h e
too ready and t o o i d e o l o g i c a l d e n i a l by modern
t e c h n o l o g i c a l man o f t h a t " o t h e r " dimension t o our
l i v e s . I n f a c t t h e r e seem good reasons t o suspect
t h a t no minor cause f o r t h e sometimes desperate
t h i n n e s s o f much o f our contemporary t e c h n o l o g i c a l
e x i s t e n c e l i e s i n our seeming i n a b i l i t y t o a l l o w
t h a t o t h e r dimension i n our l i v e s . The l i b e r a t i o n
of o u r language and t h e l i b e r a t i o n o f our
e x p e r i e n c e go hand i n h a n d . 29

Ricoeur t r e a t s t h e ground o f r e l i g i o u s language i n a s t i l l

more s p e c i f i c f a s h i o n , i d e n t i f y i n g i t as t h e Kingdom o f God.
This i s i m p o r t a n t as a way o f f o c u s i n g r e l i g i o u s language,
as w e l l as g i v i n g a shape o r l o c a t i o n t o t h e e x p e r i e n c e
which t a k e s p l a c e i n w o r s h i p :

I propose t o say t h a t t h e e x p r e s s i o n "Kingdom o f

God" i s a l i m i t - e x p r e s s i o n by v i r t u e o f which t h e
d i f f e r e n t forms o f d i s c o u r s e employed by r e l i g i o u s
28. David TracyyxvutsrponmlihgfedcbaUTSRONMLHGFEB
Blessed Rage For Order New York : Seabury
Press, 1975 132
29. i b i d 133
 34

language are " m o d i f i e d " and, by t h a t v e r y f a c t

converge upon an extreme p o i n t which becomes t h e i r
p o i n t o f encounter w i t h t h e i n f i n i t e .
( S p e c i f i c i t y 109)

I m p l i c i t i n Ricoeur's choice of t h e Kingdom i s t h e b e l i e f

t h a t t h e ground o f r e l i g i o u s d i s c o u r s e and t h e i n f i n i t e are
one and t h e same, and t h a t e n c o u n t e r i n g t h e Kingdom e n t a i l s
f i r s t of a l l assuming t h e Kingdom. We now e n t e r an
i n t e r p r e t a t i v e c i r c l e t h a t denies any one p o i n t of o r i g i n
for the p r a c t i c e o f l i t u r g y . The m a t t e r of whether
worshippers continue t o p a r t i c i p a t e i n l i t u r g i c a l a c t i o n
because t h e y b e l i e v e i n t h e t e x t u a l l y e n s h r i n e d promise of
t h e Kingdom, o r whether t h e y g a i n glimpses o f t h e Kingdom as
a consequence o f t h e i r b e l i e f i n t h e v a l i d i t y o f t h e a c t o f
worship i s not a case f o r d e c i s i o n , but f o r an a c t of faith.
L i t u r g i c a l hermeneutics i s r e s p o n s i b l e not o n l y f o r f i n d i n g
an adequate way o f approaching t h i s unique form o f
d i s c o u r s e , b u t a l s o f o r seeking an ever more p r e c i s e means
of d i s c u s s i n g l i t u r g i c a l faith.

I n t h e essay " P h i l o s o p h i c a l Hermeneutics and Biblical

Hermeneutics", Ricoeur lodges h i s t r e a t m e n t of f a i t h i n t h e
h e r m e n e u t i c a l " c a t e g o r y " o f a p p r o p r i a t i o n . He s t a t e s a t once
that

what i n t h e o l o g i c a l language i s c a l l e d " f a i t h " i s

c o n s t i t u t e d , i n t h e s t r o n g e s t sense o f t h i s term,
by t h e new b e i n g t h a t i s t h e " t h i n g " o f t h e t e x t .
(PHBH 99)
 35

He r e c o g n i s e s possible objections to this apparent

reification of f a i t h :

This i s not to say that f a i t h i s not a u t h e n t i c a l l y

an a c t i r r e d u c i b l e t o a l l l i n g u i s t i c t r e a t m e n t ; i n
this sense, i t i s indeed the limit of a l l
h e r m e n e u t i c s , w h i l e a t t h e same t i m e s t a n d i n g a s
the nonhermeneutical o r i g i n of a l l i n t e r p r e t a t i o n .
The e n d l e s s movement o f i n t e r p r e t a t i o n b e g i n s a n d
ends i n t h e r i s k of an answer n e i t h e r engendered
nor e x h a u s t e d by any commentary.
(PHBH 99)

In fact, a l l the features of f a i t h that Ricoeur enumerates -

its status as "ultimate care"; " f e e l i n g of absolute

dependence"; "unconditional trust", a r e t h e means whereby

"the thematics of f a i t h eludes hermeneutics and a t t e s t s to

the fact that hermeneutics has neither the f i r s t nor the

last w o r d . " A t t h e same t i m e , though, the l i n g u i s t i c

function cannot be d i v o r c e d from t h e c o n s i d e r a t i o n of t h a t

profession of f a i t h which

remains inseparable from the structure of the

n a r r a t i v e ; n o t j u s t a n y t h e o l o g y c o u l d be t i e d t o
the narrative form but only a theology that
announces Yahweh as the great actant i n the
h i s t o r y of deliverance.
(PHBH 92)

This also announces t h e p r o m i s s o r y status o f t h e Kingdom i n

the biblical tradition, which i s just as important i n the

constitution of a l i t u r g i c a l faith. Central to the

liturgical rites which subsequent chapters will investigate,

it means accepting that one i s t h e r e c i p i e n t o f t h e p r o m i s e

 36

of t h e Kingdom. I t a l s o means, however, t h a t t h e a b i l i t y o f

t h e Kingdom t o ground t h e d i s c o u r s e o f which i t i s t h e
promised end must be c a r e f u l l y assessed.

The arguments o f n e g a t i v e t h e o l o g y , and perhaps especially

those o f D e r r i d a (who has been co-opted into a theological
p o s i t i o n which he h i m s e l f might deny), suggest how t h e whole
p r o j e c t o f p o s i t i n g God o r t h e Kingdom o f God as i n some way
t h e ground o r t h e r e f e r e n t o f a l l t h e o l o g i c a l discourse
might be r e d i r e c t e d . To note t h i s debate a l l t o o b r i e f l y ,
3 0

I t u r n t o Kevin H a r t ' s study, TheyxvutsrponmlihgfedcbaUTSRONMLHGFEB

Trespass of the Sign. H a r t
shows, i n h i s i n t r o d u c t o r y c h a p t e r , how D e r r i d a ' s a n a l y s i s
o f t h e s i g n a c t s as a p o w e r f u l c r i t i q u e o f t h e m e t a p h y s i c a l
assumption t h a t t h e s i g n i s grounded i n presence :

the sign trespasses over i t s assigned

limits, thereby blurring any qualitative
d i s t i n c t i o n between t h e concept and t h e s i g n . And
30. For an extended and r a t h e r complex account o f D e r r i d a ' s
sense o f t h e r e l a t i o n between h i s work and t h e p r o j e c t o f
n e g a t i v e t h e o l o g y , one s h o u l d t u r n t o t h e essay "How t o
A v o i d Speaking : D e n i a l s " t r . Ken F r i e d e n i n Languages of
the Unsayable ed. Sanford Budick & Wolfgang I s e r New York :
Columbia U n i v e r s i t y Press, 1989 3-70. Here, D e r r i d a i n s i s t s
that
what I w r i t e i s n o t " n e g a t i v e t h e o l o g y . " F i r s t o f
a l l , in the measure t o which t h i s belongs t o t h e
p r e d i c a t i v e o r j u d i c a t i v e space o f d i s c o u r s e , t o
i t s s t r i c t l y p r o p o s i t i o n a l form, and p r i v i l e g e s
not o n l y t h e i n d e s t r u c t i b l e u n i t y o f t h e word b u t
a l s o t h e a u t h o r i t y o f t h e name - such axioms as a
"deconstruction" must start by r e c o n s i d e r i n g
(which I have t r i e d t o do s i n c e t h e f i r s t p a r t o f
Of Grammatology) . Next, i n t h e measure t o which
" n e g a t i v e t h e o l o g y " seems t o r e s e r v e , beyond a l l
p o s s i b l e p r e d i c a t i o n , beyond a l l n e g a t i o n , even
beyond Being, some h y p e r e s s e n t i a l i t y , a being
beyond Being." (7-8)
 37

t h i s 'trespass o f t h e s i g n 1
. . . i s one i n s t a n c e
of t h e g e n e r a l mode o f c r i t i q u e known today as
'deconstruction . 1
According to this critique,
t h e r e i s n o t a f a l lywvutsrponmlkihgfedcbaTSRPMLKIGEDCBA
from f u l l presence b u t , as i t
were, a f a l l within presence, an i n a b i l i t y o f
'presence t o f u l f i l i t s promise o f b e i n g a b l e t o
1

form a ground. F u l l presence, f o r D e r r i d a , i s n o t

a p r e l a p s a r i a n i d e a l o r an e s c h a t o l o g i c a l hope,
b u t an i l l u s o r y g o a l - t h e i l l u s i o n b e i n g t h a t
t h e r e i s i n f a c t something o u t s i d e t h e s i g n system
which can escape i t s d e t e r m i n a t i o n s . 3 1

C o n f r o n t e d by H a r t ' s e x p o s i t i o n o f t h e D e r r i d e a n view o f t h e
sign, t h e experimental hypothesis r e q u i r e s adjustment. Since
the Kingdom i s always p a r t o f t h e l i t u r g i c a l s i g n system,
a l b e i t a p r i v i l e g e d p a r t , i t cannot f u n c t i o n as t h e ground
of t h e d i s c o u r s e i n which i t f i g u r e s so p r o m i n e n t l y . At t h e
same t i m e , by t r e a t i n g t h e Kingdom as an element i n t h e s i g n
system o f l i t u r g y i n t h e conduct o f worship, we can make i t
appear as an ongoing p o s s i b i l i t y . This view seems more
c o n s t r u c t i v e t h a n a m e t a p h y s i c a l c o n c e p t i o n o f t h e Kingdom
as a b r i g h t v i s i o n o u t s i d e t h e l i t u r g i c a l process, where a l l
the v e h i c l e s o f worship converge. Yet t h e i s s u e o f t h e
ground o f l i t u r g y remains unanswered : whether i n f a c t i t
needs any ground a t a l l on a c o n v e n t i o n a l u n d e r s t a n d i n g .
This q u e s t i o n i s d e t e r m i n a t i v e f o r l i t u r g i c a l h e r m e n e u t i c s .

Ricoeur's " b i b l i c a l f a i t h " o f f e r s a suggestive s t a r t i n g

p o i n t by i n s i s t i n g upon t h e e s s e n t i a l r e l a t i o n s h i p o f f a i t h
to language. This moves away from t h e s o r t o f r e l i g i o u s
d i s c o u r s e grounded i n a b e l i e f i n God o r t h e Kingdom, t o a
31. Kevin Hart The Trespass of the Sign : Deconstruction,
Theology and Philosophy Cambridge : Cambridge U n i v e r s i t y
Press, 1991 14 ( f i r s t p r i n t e d 1989)
 38

p o s i t i o n which, i f a n y t h i n g , c l a i m s t h e s c r i p t u r a l assurance
o f t h e f u l f i l m e n t o f God's promises as i t s ground. I t i s
o n l y when t h e b i b l i c a l l y promised "events o f d e l i v e r a n c e
open and uncover t h e innermost p o s s i b i l i t y o f my own
freedom" t h a t t h e y "become f o r me t h e word o f God. Such i s
the properly hermeneutical c o n s t i t u t i o n of f a i t h itself"
(PHBH 99-100). Ricoeur's u n d e r s t a n d i n g o f f a i t h t h u s l i e s
somewhere between Gadamer s n o t i o n o f presence coming t o
1

presentation through play's transformation i n t o structure

and a D e r r i d e a n d e n i a l o f any ground a t a l l f o r d i s c o u r s e .

I n c o n c l u s i o n , I o f f e r t h e f o l l o w i n g p r o v i s i o n a l account o f
l i t u r g i c a l h e r m e n e u t i c s . The hermeneutic e n t e r p r i s e i s
c e n t r a l l y concerned w i t h t h e t o p i c s o f s e l f - u n d e r s t a n d i n g
and e x p e r i e n c e as avenues t h a t l e a d t o t h e r e c o n f i g u r a t i o n
o f t h e s e l f . T h i s i s a process o f c o n s t a n t r e v i s i o n , under
t h e c o n d i t i o n s o f new experiences and t h e p r o p o s a l o f new
w o r l d s . I t i s h a r d l y necessary t o say t h a t t h e
reconfiguration of the s e l f i s not a matter of l i g h t l y
t r y i n g on i d e n t i t i e s i n t h e course o f new e x p e r i e n c e s . On
the contrary, i t c e l e b r a t e s a p r o f o u n d l y p l a y f u l seriousness
i n e n t e r i n g f u l l y i n t o each e x p e r i e n c e , b r i n g i n g w i t h i t
what i t has g a i n e d p r e v i o u s l y , b u t meeting what i s new w i t h
that f a i t h f u l , i n t e l l i g e n t openness which Ricoeur has c a l l e d
t h e "second naivete" . 3 2

32. See f o r example Paul RicoeurywvutsrponmlkihgfedcbaTSRPMLKIGEDCBA

The Symbolism of Evil t r .
Emerson Buchanan Boston : Beacon Press, 1969
 39

The hermeneutics o f l i t u r g i c a l f a i t h has i n common w i t h

Ricoeur's hermeneutics o f b i b l i c a l f a i t h a centre i n the
process o f a p p r o p r i a t i o n o f t h e w o r l d proposed - o r , t o use
a s t r o n g e r word, promised - by t h e l i t u r g i c a l e v e n t . But
a p p r o p r i a t i o n i s n o t a process which stops w i t h t h e
r e c o g n i t i o n t h a t t h i s w o r l d i s b e i n g made a v a i l a b l e . Rather,
i t makes t h e p o s i t i o n o f t h e w o r s h i p p e r one o f g r e a t e r
awareness, and a c o r r e s p o n d i n g l y l e s s e r degree o f c o m f o r t
t h a n i t had p r e v i o u s l y . For a new c o n d i t i o n o f
r e s p o n s i b i l i t y now a r i s e s , demanding t h a t t h e w o r s h i p p e r ask
how he o r she i s t o t a k e up a p l a c e i n , o r i n h a b i t , t h e
proposed w o r l d . T h i s e n t a i l s p o s i t i n g a break o r
i n t e r r u p t i o n i n t h e r e l a t i o n between w o r s h i p p e r s and t h e i r
p r e s e n t e c c l e s i a s t i c a l and s e c u l a r attachments w h i l e t h i s
new p o s i t i o n i s under c o n s i d e r a t i o n . I w i l l c a l l t h e moment
of suspension between t h e c r e d a l F a i t h i n t h e promise o f t h e
Kingdom and t h e problem f o r f a i t h o f how t o c l a i m a s t a k e i n
the Kingdom a t h r e s h o l d p o s i t i o n . I t d e f i n e s a moment o f
r i s k , as t h e w o r s h i p p e r r e l i n q u i s h e s a l l t h a t he o r she was
b e f o r e , i n o r d e r t o i n h a b i t something t h a t i s , b u t n o t y e t .

A n a l y s i s must s t e e r a course between t o o r i g o r o u s l y

p r e s c r i p t i v e an account o f t h i s p r o c e s s , and a n e a r - m y s t i c a l

o p a c i t y which r e f u s e s t o g i v e any h e l p f u l b e a r i n g s t o a
 40

reader expected to follow i t s reasoning. In order to

negotiate this difficulty, I have p r o v i d e d a g l o s s a r y as a

preface and companion t o t h e t r e a t m e n t of l i t u r g i c a l rites

in later chapters. T h i s i n c l u d e s a s m a l l c o l l e c t i o n of terms

which r e f e r most u r g e n t l y t o t h e problems of liturgical

h e r m e n e u t i c s . I t i s my hope, however, t h a t t h e l i s t might be

open-ended, and that this t h e s i s w i l l only begin an

i n v e s t i g a t i o n t h a t w i l l grow t o need a more comprehensive

descriptive vocabulary.

I t must be e m p h a s i s e d a t t h e o u t s e t t h a t t h e g l o s s a r y i s not

a list of d e f i n i t i o n s towards a s p e c u l a t i v e sequence of

events i n l i t u r g i c a l h e r m e n e u t i c s , t o be illustrated by

t e x t u a l a n a l y s i s of v a r i o u s liturgical r i t e s . I t i s merely

an a i d t o t h e reader i n a s s e s s i n g t h e way that p a r t i c u l a r

words a r e b e i n g u s e d i n u n f a m i l i a r c o n t e x t s . The glossary i s

meant, t h e r e f o r e , t o accompany e a c h c h a p t e r , as and when i t

is required : i t does not c a r r y programmatic s i g n i f i c a n c e i n

the development of t h e argument . 33

My s e l e c t i o n of r i t e s for d e t a i l e d discussion r e l e c t s three

s i t u a t i o n s i n the experience of l i t u r g i c a l communities w h i c h

seem t o make e x e m p l a r y demands on t h e f a i t h of the

p a r t i c i p a n t s . These a r e t h e e u c h a r i s t , b a p t i s m of i n f a n t s ,

and b u r i a l . E a c h of t h e s e r i t e s t a k e s p l a c e i n the movement

33. The model f o r a "mobile g l o s s a r y " of t h i s s o r t i s t o be

found i n B i l l R e a d i n g s 'ywvutsrponmlkihgfedcbaTSRPMLKIGEDCBA
Introducing Lyotard : Art and
Politics London & New York : R o u t l e d g e , 1991
 41

between t h e p r o c l a m a t i o n o f t h e F a i t h t h r o u g h h i s t o r y and
i n t o t h e p r e s e n t , and t h e e s c h a t o l o g i c a l promise ofthe
Kingdom which i s a p p r o p r i a t e d i n a c t s o f f a i t h f u l worship.
Thus each o f them w i l l be approached as an i n n a t e l y
hermeneutic s i t u a t i o n t h a t asks f o r an i n t e r p r e t a t i v e
account o f i t s p r o c e d u r e s .

The next two c h a p t e r s f o l l o w t h e e u c h a r i s t i n i t sywvutsrponmlkihgfedcbaTSRPMLKI

Book of
Common Prayer and Alternative Service Book forms. I n Chapter
Two, I e x p l o r e t h e p r o p o s a l o f a w o r l d t h r o u g h t h e event o f
t h e e u c h a r i s t i c a c t i o n o f t h e 1549, 1552 and 1662 Prayer
Books. A comparison o f t h e d i f f e r i n g p a t t e r n s i n these t h r e e
v e r s i o n s shows how each one makes a d i s t i n c t i v e p r o p o s a l o f
t h e Kingdom. This occurs i n a v a r i e t y o f ways, r a n g i n g from
changes i n t h e o r d e r o f s t a n d a r d components, l i k e c o n f e s s i o n
and i n t e r c e s s i o n , t o n o n - t e x t u a l changes which can o n l y be
gauged from t h e i n d i c a t i o n s g i v e n i n t h e r u b r i c s f o r
c e l e b r a t i o n . What emerges i s t h a t each o f these forms finds
i t s own way o f o f f e r i n g t h e Kingdom. There i s n o t h i n g
a r b i t r a r y i n t h e i r p r o c e d u r e s . Each o f them pursues a course
which c a r e f u l l y p l a c e s t h e p r o s p e c t i v e communicants i n t h a t
r e l a t i o n s h i p t o t h e Kingdom which I have c a l l e d a threshold
position.

Chapter Three seeks those p o i n t s i n t h e ASB e u c h a r i s t i c rite

from which worshippers can t a k e up t h e i r stance towards t h e
Kingdom. I t argues t h a t t h e r e i s n o t h i n g i n t e n t i o n a l about
 42

t h e s e t h r e s h o l d p o s i t i o n s . They are t o be u n d e r s t o o d as
l o c a t i o n s i n which t h e w o r s h i p p e r s f i n d themselves under t h e
guidance o f t h e r i t e i t s e l f , as i t 'happens 1
t o them. T h i s
way o f v i e w i n g l i t u r g i c a l p a r t i c i p a t i o n i s made more
a c c e s s i b l e w i t h r e f e r e n c e t o an essay by D e r r i d a which
r e f l e c t s on those a c c i d e n t s o f communication. I n p a r t i c u l a r ,
t h e essay c o n s i d e r s what happens when i n d i v i d u a l s come t o
b e l i e v e themselves t o be d e f i n i t i v e l y addressed by messages
which t h e n c o n d i t i o n t h e i r f u t u r e a c t i o n s . This proves t o be
an apt analogy f o r t h e communication t r a n s m i t t e d by r e p e a t e d
c e l e b r a t i o n s o f t h e e u c h a r i s t . I t i s always as a response t o
a p e r s o n a l i n v i t a t i o n t h a t c o n g r e g a t i o n s make t h e i r
a p p r o p r i a t i o n o f t h e Kingdom t h a t c o n f r o n t s them i n t h e
r i t e . The d i s c u s s i o n shows t h a t , w h i l e each celebration
r a i s e s f a i t h t o language i n o r d e r t o guide t h e process o f
a p p r o p r i a t i o n , no e u c h a r i s t ever completes t h e p r o c e s s . I n
f a c t , c o m p l e t i o n would d e s t r o y t h e v i t a l hermeneutic
c o n n e c t i o n between s a c r e d and s e c u l a r l i f e . The conclusion
o f t h e s e r v i c e i s , t h e r e f o r e , an i n s t r u c t i o n t o t h e
community t o r e t u r n t o t h e s e c u l a r w o r l d renewed, changed,
y e t not s e p a r a t e d from t h e i r everyday e x i s t e n c e .

Chapter Four c o n s i d e r s t h e r o l e o f t h e B i b l e i n l i t u r g y as
the c h i e f resource f o r g i v i n g a voice t o f a i t h . I t moves
outwards from t h e d i s t i n c t i v e l y hermeneutic t r a n s a c t i o n
w i t h i n t h e b i b l i c a l canon i t s e l f , which Ricoeur has made
c l e a r i n h i s t r e a t m e n t o f t h e r e l a t i o n s h i p between t h e Old
 43

and New Testaments. The d i s c u s s i o n goes on t o demonstrate

how s c r i p t u r a l language can become p a r t o f t h e liturgical
a c t i o n . Thus i t s scope encompasses t h e e u c h a r i s t i c
l e c t i o n a r y , as w e l l as some o f t h e b i b l i c a l l y based p r a y e r s
which show how t h e F a i t h can be a p p r o p r i a t e d i n w o r s h i p even
b e f o r e t h e community makes i t s own act of a p p r o p r i a t i o n .

Chapters F i v e , Six and Seven t h i n k more c a r e f u l l y through

t h e l i t u r g i c a l r e l a t i o n s h i p between t h e i n d i v i d u a l and t h e
community. I n a comparative treatment of baptismal r i t e s i n
t h e BCP and t h e ASB, Chapter F i v e c o n s i d e r s t h e p r o v i s i o n s
made f o r p r o p o s i n g t h e Kingdom and making a means o f
a p p r o p r i a t i n g i t a v a i l a b l e . The d i f f i c u l t i e s i t encounters
c o u l d be summed up under t h e heading o f t h e r i s k i n v o l v e d i n
making an a c t o f f a i t h . Where t h e BCP o r d e r s demand a
c o n s i d e r a b l e r i s k from t h e w i t n e s s i n g community, t h e ASB
o r d e r a t t e m p t s t o c o n t r o l t h e r i s k by p r o p o s i n g certainty
and s e c u r i t y t h a t can d e p l e t e t h e e s c h a t o l o g i c a l r i c h n e s s o f
the rite.

Chapter Six examines f u r t h e r e f f o r t s t o c o n t r o l liturgical

r i s k s t h r o u g h t h e hermeneutics o f a p p r o p r i a t i o n i n t h e BCP
o r d e r s o f b u r i a l . Death, i t argues, p r e c i p i t a t e s t h e moment
when r e a l c l a i m s have t o be made on t h e promise o f t h e
Kingdom. The BCP r i t e s a t t e m pt t o c o n t r o l t h i s frightening
l e a p by e s t a b l i s h i n g a p r e - d e t e r m i n e d a p p r o p r i a t i n g
community.
 44

Chapter Seven argues t h a t t h e f u n e r a l i s n o t t h e t i m e t o

impose r e s t r i c t i o n s on s u i t a b l e i n h e r i t o r s o f t h e Kingdom.
Rather, b u r i a l i s a r i t e o f r e c o n f i g u r a t i o n which must
i n c l u d e t h e whole community. I t i s t h e g r e a t achievement o f
the ASB t h a t i t s b a l a n c e d l i t u r g i c a l address t o t h e bereaved
and t h e deceased makes such r e c o n f i g u r a t i o n a genuine
possibility.

The f i n a l c h a p t e r undertakes a double t a s k . The f i r s t part

of t h i s i s a r e v i e w o f t h e f i n d i n g s o f t h e analyses
conducted i n e a r l i e r c h a p t e r s . T h e r e a f t e r , i t t u r n s t o
consider t h e p o t e n t i a l o f l i t u r g y t o be a model f o r o t h e r
c u l t u r a l p r a c t i c e s . L i t u r g i c a l hermeneutics must always
a s s e r t i t s c o n n e c t i o n t o t h e s e c u l a r community, and t h i s can
o n l y be f u l l y a c h i e v e d by e n r i c h i n g t h e w o r s h i p p i n g l i v e s
and awareness o f o r d i n a r y w o r s h i p p e r s . To r e i t e r a t e t h e
practical s e n s i t i v i t y o f Dom Gregory D i x :

Worship . . . i s meant f o r t h e p l a i n man t o do, t o

whom i t i s an i n t i m a t e and sacred b u t none t h e
l e s s q u i t e workaday a f f a i r . zyxwvutsrqponmlkihgfedcbaYVUTSRPONMLKIHGFECBA
3 4

1.10 A Summary of Aims

Having d e t e r m i n e d a group o f r i t e s f o r study, t h e r e remains

a c h r o n o l o g i c a l problem t o be n e g o t i a t e d . A n g l i c a n l i t u r g y

34.ywvutsrponmlkihgfedcbaTSRPMLKIGEDCBA
The Shape of the Liturgy x i v
 45

has been t h r o u g h successive major and minor r e v i s i o n s s i n c e

t h e f i r s tywvutsrponmlkihgfedcbaTSRPMLKIGEDCBA
Book of Common Prayer came i n t o use i n 1549.
Indeed, t h e p a t t e r n c o n t i n u e s , s i n c e t h e p r e s e n t Alternative
Service Book 1980 i s l i c e n s e d f o r use i n w o r s h i p u n t i l t h e
year 2000, when r e v i s e d v e r s i o n s o f many o f i t s s e r v i c e s
w i l l r e p l a c e e x i s t i n g forms. This demands c l o s e r e f l e c t i o n
on t h e n a t u r e o f t h e e x e r c i s e we a r e engaged i n . By choosing
t o d i s c u s s o n l y modern A n g l i c a n s e r v i c e s (as c o n t a i n e d i n
t h e ASB) we would l o s e t h e v i t a l sense o f c o n t i n u i t y w i t h a
whole l i t u r g i c a l t r a d i t i o n . Any c o n c l u s i o n s t h a t emerged
would i n e v i t a b l y s u f f e r from a l a c k o f depth and rootedness.
I f a p u r e l y h i s t o r i c a l r o u t e were t o be adopted and, f o r
example, t h e Books of Common Prayer o f 1549, 1552 and 1662
became t h e focus o f t h e p r o j e c t , t h e l i v e l y importance o f
any f i n d i n g s f o r c o n g r e g a t i o n s engaged i n t h e p r a c t i c e o f
l i t u r g y today would be h a r d t o j u s t i f y . I n between these two
p o l e s l i e s a p r o c e s s i o n o f s l i g h t l y amended p r a y e r books,
and t h e much more i n f l u e n t i a l proposed Book of Common Prayer
o f 1928, which was never a u t h o r i s e d f o r use.

My s o l u t i o n i s , i f you l i k e , t h e c h a r a c t e r i s t i c a l l y A n g l i c a n
via media, which c o n s i d e r s t h e event o f l i t u r g y t h r o u g h
d i s c u s s i o n s o f e u c h a r i s t i c , b a p t i s m a l and b u r i a l r i t e s from
t h e Books of Common Prayer o f 1549, 1552 and 1662, and from
The Alternative Service Book. At t i m e s , t h i s takes t h e form
o f comparative readings which t r y t o draw o u t more o r l e s s
happy ways o f a p p r o p r i a t i n g t h e Kingdom i n t h e l i t u r g i c a l
 46

p r o c e s s . On o t h e r o c c a s i o n s , I have t r e a t e d a s i n g l e version

of a r i t e , where a c a r e f u l and e x h a u s t i v e unwrapping of i t s

development has seemed t o o f f e r i n s i g h t s t h a t would be

obscured i n comparative analysis.

I n a group of r i t e s which b e a r c l a s s i f i c a t i o n as 'rites of

passage' , 3 5
t h e o m i s s i o n of an e x t e n d e d attention to

m a r r i a g e might seem a s t r a n g e o v e r s i g h t . I have e x c l u d e d

marriage s e r v i c e s from t h e development of my argument f o r

two reasons. F i r s t l y , t h e d i c t a t e s of space m i l i t a t e a g a i n s t

g i v i n g comprehensive t r e a t m e n t t o a wide range of rites.

Secondly, and f a r more s i g n i f i c a n t l y , m a r r i a g e has l e s s of

the e s c h a t o l o g i c a l investment of i t s f e l l o w r i t e s of

passage. The liturgy explicitly c o n f i n e s t h e bond t h a t i t

creates to mortal l i f e , w i t h t h e f o l l o w i n g words a p p e a r i n g

both i n t h e BCP and ( s l i g h t l y modernised) i n t h e ASB :

I , N. t a k e t h e e N. t o my wedded w i f e [husband], t o
have and t o h o l d from t h i s day f o r w a r d . . .ywvutsrponmlkihgfedcbaTSRPML
till
death us do part.
(ER I I 805 : 1662 my i t a l i c s ) 3 6

35. T h i s r e l i e s on t h e d e f i n i t i v e c l a s s i f i c a t i o n of A r n o l d
van Gennep i n The Rites of Passage t r . Monika B. Vizedom &
G a b r i e l l e L. C a f f e e London : R o u t l e d g e & Kegan P a u l , 1960
36. M a r r i a g e i s a l s o t i e d v e r y c l o s e l y t o a n c i l l a r y s e c u l a r
s o c i a l r i t u a l s , s u c h as engagements, r e c e p t i o n s , and even
r e g i s t r y o f f i c e c e r e m o n i e s . I n a r e c e n t s t u d y of d e a t h i n
modern A m e r i c a n s o c i e t y , P e t e r M e t c a l f and R i c h a r d
Huntington make t h e o b s e r v a t i o n t h a t " [ m ] a r r i a g e s a r e o f t e n
s o l e m n i z e d i n r e g i s t r y o f f i c e s w i t h o u t t h e a t t e n t i o n s of a
r e l i g i o u s s p e c i a l i s t . But d e a t h demands a f u l l r e l i g i o u s
s e r v i c e , w i t h clergymen and c o n g r e g a t i o n , even f o r t h o s e
w i t h o n l y nominal c h u r c h a f f i l i a t i o n s , or even none a t a l l . "
Celebrations of Death : The Anthropology of Mortuary Ritual
2nd ed. Cambridge : Cambridge U n i v e r s i t y P r e s s , 1991 213
 47

The f a c t t h a t marriage i s s e l f - e v i d e n t l y grounded i n t h e

everyday realities o f s e c u l a r p r a c t i c e does, however, make
i t a v a l u a b l e c e n t r e f o r some o f t h e i s s u e s t h a t a r i s e from
the t o p i c o f l i t u r g i c a l w o r s h i p . The exemplary e t h i c a l and
spiritual commitment t h a t m a r r i a g e p a r t n e r s s e a l
liturgically i s discussed i n t h e f i n a l chapter, w i t h
r e f e r e n c e t o t h e ASB form o f t h e m a r r i a g e service.

At a l l t i m e s , I have had t o be c o n t e n t w i t h a n o t i o n o f t h e
' i d e a l p e r f o r m a n c e . This assumes a r i t e which f o l l o w s t h e
1

provisions of the written l i t u r g y c l o s e l y , and does n o t

f l u c t u a t e a c c o r d i n g t o t h e whim o f t h e p r i e s t o r t h e
c o n g r e g a t i o n . Such an assumption does n o t , o f course,
e x a c t l y r e f l e c t t h e procedures c a r r i e d on day by day i n
A n g l i c a n churches. E q u a l l y , i t does n o t seek a p l a t o n i c
liturgy on which a l l o t h e r l i t u r g i c a l rites a r e modelled.
Always, i t must be emphasised t h a t l i t t l e p r o f i t will accrue
from t r e a t i n g s e r v i c e s as i l l u s t r a t i v e models f o r t h e
m e t h o d o l o g i c a l hypotheses o f l i t u r g i c a l hermeneutics. For
each one o f t h e joyous d i s c o v e r i e s t h a t emerge as a form o f
w o r s h i p u n f o l d s , t h e r e are f r u s t r a t i o n s . I t i s n o t always
c l e a r , f o r example, how t h e e s c h a t o l o g i c a l promise i s t o be
a p p r o p r i a t e d , o r how t h e w o r s h i p p i n g community i s t o
u n d e r s t a n d i t s e l f as a r e s u l t o f i t s l i t u r g i c a l
p a r t i c i p a t i o n . The t h e s i s aims t o p r e s e n t b e a r i n g s f o r
f i n d i n g and a p p r o p r i a t i n g t h e w o r l d o f t h e Kingdom t h r o u g h
 48

the e x p e r i e n c e o f t h e l i t u r g y , and t h i s demands a h a b i t o f

a t t e n t i o n t o t h e words and t h e a c t i o n s o f r i t e s which
n e v e r t h e l e s s does not make them ends i n themselves.

L i t u r g i c a l hermeneutics aims t o show t h a t w o r s h i p i s b e t t e r ,

the b e t t e r i t understands i t s e l f , or t h e b e t t e r i t s
p r a c t i t i o n e r s understand i t . This - t o t a k e us back i n a
wide sweep t o S t r i n g e r ' s a r t i c l e - i s w e l l beyond debates
over "a language understanded o f t h e p e o p l e " , or even t h e
d e m y s t i f i c a t i o n o f language f o r l i t u r g i c a l use. On t h e
c o n t r a r y , l i t u r g i c a l hermeneutics s t r i v e s t o p r e s e r v e t h e
d u a l i t y i n each l i t u r g i c a l performance o f an a c t i o n
m e a n i n g f u l l y rendered, y e t never exhausted i n any one
performance.

This p r o j e c t i s o f f e r e d as a way o f f i n d i n g and a p p l y i n g an

i n t e r p r e t a t i v e vocabulary f o r l i t u r g y outside of
c o n v e n t i o n a l h i s t o r i c a l and t e x t u a l s t u d i e s . But i t i s a l s o
w r i t t e n f o r a l l those churchgoers who w i l l p o l i t e l y pass
over i t s t h e o r e t i c a l c l a i m s and t u r n i n s t e a d t o t h e s e c t i o n s
o f t h e whole which address t h e i r own l i t u r g i c a l practice.
For u l t i m a t e l y , t h e a p p r o p r i a t i o n o f t h e proposed w o r l d o f
t h e Kingdom r e s t s w i t h t h e p e r f o r m e r , and t h e most t h a t this
t h e s i s might hope t o achieve i s t o i l l u m i n a t e t h e promise
from t h e Gospel o f Matthew which r e p e a t e d l y found i t s way
i n t o t h e t e x t s o f t h e R e f o r m a t i o n Prayer Books :
 49

Come ye b l e s s e d c h i l d r e n o f my f a t h e r , receyve t h e
Kingdome p r e p a r e d f o r you from t h e b e g i n n i n g o f
the w o r l d .
(ER I I 877 : 1552 & passim)
 50

A p p r o p r i a t i o n : d e f i n e d by analogy w i t h t h e process o f
a p p r o p r i a t i o n t h a t g e n e r a l hermeneutics i d e n t i f i e s i n t h e
reader-text relationship. Here, t h e a c t o f a p p r o p r i a t i n g a
proposed w o r l d occurs across d i s t a n c e s c r e a t e d by w r i t i n g
and by h i s t o r i c a l t i m e . The reader has t o g i v e up p r e j u d i c e s
i n r e l a t i o n t o conceptions o f t h e w o r l d and o f p e r s o n a l
i d e n t i t y and c o n t e x t i n t h e encounter w i t h t h e t e x t , i n
o r d e r t o r e c e i v e an " e n l a r g e d s e l f " . This " e n l a r g e d s e l f " i s
r e c o n f i g u r e d under t h e i n f l u e n c e o f t h e proposed w o r l d o f
the t e x t .

I n l i t u r g i c a l hermeneutics, t h e proposed w o r l d i s p r o j e c t e d
t h r o u g h t h e performance o f a l i t u r g i c a l rite to
p a r t i c i p a t i n g worshippers. appropriation d e s c r i b e s a
Here,zyxwvutsrqponmlkihgfedcbaYVUTSRPONMLKIHGFECBA
process i n which t h e p e r f o r m e r s recognise t h e w o r l d proposed
by t h e r i t e , and make c l a i m s upon i t w i t h i n and beyond t h e
terms o f t h e performance. The r i t e cannot impose temporal
limits, because t h e l i t u r g i c a l r e l i n q u i s h i n g o f an i m p e r f e c t
and p r e j u d i c e d s e l f may o n l y be r e s o l v e d i n a w o r l d s t i l l t o
be i n h e r i t e d . This w o r l d , which t h e t h e s i s understands
c o n s i s t e n t l y as t h eywvutsrponmlkihgfedcbaTSRPMLKIGEDCBA
Kingdom of God, i s t h e l i m i t o r r e f e r e n t
of l i t u r g i c a l r i t e s and t h e i r performance. Thus t h e
l i t u r g i c a l d e f i n i t i o n has added an e s c h a t o l o g i c a l c o n d i t i o n
to the secular definition.
 51

Th© F a i t h : t h e d o c t r i n a l statements e n s h r i n i n g the founding

b e l i e f s which u n d e r p i n l i t u r g i c a l r i t e s and their
performance. I n p a r t i c u l a r , these i n c l u d e scriptural texts
used i n l i t u r g y , creeds, a r t i c l e s of f a i t h , and their
subsequent appearances i n such f o r m u l a t i o n s as b a p t i s m a l
vows and e u c h a r i s t i c prayers. I t i s important t o recognise
a l l these statements as components o f t h eywvutsrponmlkihgfedcbaTSRPMLKIGEDCBA
promise o f
s a l v a t i o n which b i n d s humanity t o God i n a reciprocal
relationship.

Faith : personal appropriation o f t h e statements of the

F a i t h i n and beyond t h e c o n t e x t o f l i t u r g i c a l a c t i o n . Faith
i s demonstrated, f o r example, i n t h e c o n g r e g a t i o n a l response
t o b a p t i s m a l vows, and t h e agnus d e l p r e c e d i n g the
a d m i n i s t r a t i o n of communion. I t i s b o t h a v e h i c l e which
makes sense o f r i t u a l a c t i o n , and t h e non-measurable r e s u l t
of r i t u a l a c t i o n , under t h e hermeneutic scheme adopted h e r e .
Above a l l , f a i t h a c t s on t h e promise o f s a l v a t i o n c o n t a i n e d
i n the F a i t h (q.v. risk).

Threshold : a l i t u r g i c a l t h r e s h o l d i s t h a t meeting p o i n t i n
t h e e x p e r i e n c e or performance o f l i t u r g y between t h e world
of mortal e x i s t e n c e and t h e proposed w o r l d of t h e Kingdom.
Consciousness of a t h r e s h o l d can be p a r t of t h e construction
o f a r i t e . Thus, f o r example, the e u c h a r i s t is orchestrated
i n such a way t h a t t h e communicants are brought as i t were
face t o face w i t h t h e presence of God i n t h e moment o f
 52

r e c e p t i o n . The same consciousness can a l s o be induced by

experiences such as b i r t h and death, where t h e
e s c h a t o l o g i c a l c l a i m t o t h e i n h e r i t a n c e o f t h e Kingdom must
be a s s e r t e d . Both o f these exemplary i n s t a n c e s require that
the worshippers a c t a c c o r d i n g t o b e l i e f i n t h e p r o m i s s o r y
statements t h a t have l e d up t o t h e p i v o t a l a c t i o n . For t h i s
reason, I w i l l say t h a t t h e t h r e s h o l d marks t h e gap between
t h e F a i t h and f a i t h which l i t u r g y i n performance has t o
c r o s s . zyxwvutsrqponmlkihgfedcbaYVUTSRPONMLKIHGFECBA

Threshold P o s i t i o n : t h e p o s i t i o n t a k e n up w i t h respect t o
t h e proposed w o r l d o f t h e Kingdom from which an a c t o f
a p p r o p r i a t i o n can be made. I t d i f f e r s from t h e t h r e s h o l d
i t s e l f , i n demanding t h a t t h e w o r s h i p p e r examine h i s o r h e r
p a r t i c u l a r r e l a t i o n s h i p t o t h e Kingdom. This leads t o t h e
a c t o f f a i t h t h a t crosses t h e d i v i d e between t h e F a i t h and
f a i t h . Given an i d e a l l i t u r g y ( q . v . ) , t h e development o f t h e
r i t e w i l l p l a c e t h e w o r s h i p p e r i n a t h r e s h o l d p o s i t i o n and
motivate t h e moment o f a p p r o p r i a t i o n .

R i s k : t h e r e i s no c e r t a i n t y about s u c c e s s f u l appropriations
and successful crossings of l i t u r g i c a l thresholds, since
these concepts cannot be d e f i n e d as measurable q u a n t i t i e s .
Every c r o s s i n g o f t h e t h r e s h o l d between t h e c e r t a i n t i e s o f
t h i s w o r l d and promises o f t h e proposed w o r l d , therefore,
a l s o demands an i n i t i a l l y u n t u t o r e d a p p r o p r i a t i o n , i n f a i t h ,
o f t h e terms o f t h e F a i t h . Thus aywvutsrponmlkihgfedcbaTSRPMLKIGEDCBA
leap of faith i s i n v o l v e d
 53

i n m a k i n g t h e s e p r o m i s e s one's own, i n t h e absence o f p r i o r

guarantees. A f u r t h e r r i s k lies i n the extent of the

commitment i n v o l v e d i n e a c h l e a p o f f a i t h . Especially i n

view of t h e promissory s t r u c t u r e o f l i t u r g i c a l

u n d e r s t a n d i n g , t h e p r o m i s e r may be l e d b e y o n d any p o s i t i o n

w h i c h he o r she i s a b l e t o i m a g i n e i n f u l f i l l i n g h i s o r h e r

s i d e o f t h e r e c i p r o c a l p r o m i s e b e t w e e n God a n d h u m a n i t y .

Ideal Liturgy : forms o f r i t u a l a c t i o n i n which t h e process

of a p p r o p r i a t i n g t h e Kingdom moves a t t h e s p e e d o f t h e

performance. This rules out p r o p o s i t i o n a l f a i l u r e s on t h e

part of the r i t e , and f a i l u r e s o f r e s p o n s e t o t h e p r o p o s e d

w o r l d on t h e p a r t o f t h e p e r f o r m e r s . A l t h o u g h t h e p r e s e n t

s t u d y b a s e s i t s p e r f o r m a t i v e p r o j e c t i o n s on p a r a d i g m a t i c

texts, t h e s e f o r m s o f s e r v i c e do n o t c o n f o r m t o t h e i d e a l

pattern. One o f t h e t a s k s o f a l i t u r g i c a l hermeneutics i s t o

p r o v i d e t e r m s f o r t h e h e r m e n e u t i c p r o c e s s w h i c h o c c u r s , even

when r i t e s and p e r f o r m e r s f a l l s h o r t o f p e r f e c t i o n . yxwvutsrponmlihgfedcaWUTSRPMLJ

L i t u r g i c a l Time : t h e f u s i o n o f t h e h o r i z o n s o f m o r t a l t i m e

(the t e m p o r a l i t y o f everyday s e c u l a r e x p e r i e n c e ) and t h e

t i m e o f t h e Kingdom o f God ( t h e t e m p o r a l i t y t h a t ends a l l

temporality) i n the time of the l i t u r g i c a l performance.

 54

SUCHMaSTJC TE2STS
CHAPTER TWO : THE PROPOSAL OF A WOULDmXSQMICB
myxwvutsrponmlihgfedcaWUTSRPMLJHGEDCA
MSB PIEFORM^CIS

2.1 A P r o g r a m m a t i c Introduction

As a first exercise i n the practice of liturgical

hermeneutics, t h i s c h a p t e r e x p l o r e s t h e ways i n w h i c h t h e

BCP communion r i t e s o f 1549, 1552 a n d 1 6 6 2 p r o p o s e t h e 1

w o r l d o f t h e Kingdom o f God t o t h e body o f w o r s h i p p e r s .

These f o r m s a r e an i n s t r u c t i v e p a r a d i g m f o r t h e d i r e c t

negotiation b e t w e e n ayxwvutsrponmlkihgfedcbaWVTSRPLKIHGFECBA
community a n d i t s mode o f w o r s h i p .

Together w i t h C h a p t e r T h r e e ' s s t u d y o f t h e ASB e u c h a r i s t i c

order, t h e y a l s o p r o v i d e terms f o r b u i l d i n g an u n d e r s t a n d i n g

o f m e t h o d t h a t c a n be a p p l i e d t o t h e c o m p l e m e n t a r y concern,

in subsequent c h a p t e r s , w i t h t h e l i t u r g i c a l treatment o f t h e

individual i n baptism and b u r i a l .

2.2 The P h y s i c a l C o n t e x t o f L i t u r g i c a l Worship

The fundamental hermeneutic assumption i n t h e case o f b o t h

the c o m m u n i t y a n d t h e i n d i v i d u a l i s t h a t t h e Kingdom i s a t

once t h e g r o u n d of liturgical action, and i t s e s c h a t o l o g i c a l

destination. T h i s m a n i f e s t s i t s e l f i n i t s s i m p l e s t f o r m as a

f u n c t i o n o f space a n d a r c h i t e c t u r e , when t h e c o n g r e g a t i o n

presents i t s e l f t othepossibility o f t h e Kingdom b y m o v i n g

1. The t e r m s " e u c h a r i s t " , " [ h o l y ] communion" a n d "mass" w i l l

be u s e d as synonyms t h r o u g h o u t t h e t h e s i s .
 55

o u t o f t h e s e c u l a r space, i n t o t h e p l a c e s e t a s i d e f o r

worship.

Lawrence Cunningham has g i v e n t h i s e v e r y d a y occurrence

extended t r e a t m e n t i n a r e f l e c t i o n on h i s own e x p e r i e n c e o f

entering h i s p a r i s h church . 2
Cunningham d e s c r i b e s how t h e

worshipper's response t o t h e a r c h i t e c t u r a l arrangements and

precisely focussed e c c l e s i a s t i c a l symbolism o f t h e church

induces t h e sense t h a t he o r she i s s t a n d i n g i n t h e p r e s e n c e

o f God. The c h u r c h Cunningham r e c a l l s made i t s i n t e n t i o n s

c l e a r b y l a b e l l i n g t h e a r c h a t t h e e n t r a n c e w i t h t h e w o r d s , yxwvutsrponmlk

Haec est porta coeli (this i s t h e gate o f heaven). Even

w i t h o u t such a s s i s t a n c e , however, w o r s h i p p e r s would sense

quickly enough t h a t e v e r y t h i n g a r o u n d them was d e m a n d i n g an

a c k n o w l e d g e m e n t o f t h e p r e s e n c e o f God.

The literal, substantial aspects of ecclesiastical

architecture have t h e c a p a c i t y t o p o s i t God's p r e s e n c e

b e c a u s e t h e y demand a f o r m o f c o n c e n t r a t e d a t t e n t i o n that

t e m p o r a r i l y d i s p l a c e s s e c u l a r p r e o c c u p a t i o n s . By
3
itself,

2. Lawrence S. Cunningham " S a c r e d Space a n d S a c r e d Time :

R e f l e c t i o n s on C o n t e m p o r a r y C a t h o l i c i s m " The Incarnate
Imagination : Essays in Theology, The Arts and Social
Sciences e d . I n g r i d H. S h a f e r O h i o : B o w l i n g Green S t a t e
U n i v e r s i t y P o p u l a r P r e s s , 1988 249-250
3. The r u d i m e n t a r y t r e a t m e n t i t has r e c e i v e d h e r e o n l y h i n t s
at t h e major c o n t r i b u t i o n t h a t t h e study o f church
a r c h i t e c t u r e has t o make t o t h e u n d e r s t a n d i n g o f l i t u r g i c a l
w o r s h i p . The f o l l o w i n g s t u d i e s s h o u l d be c o n s u l t e d : G.W.O.
A d d l e s h a w & F. E t c h e l l s The Architectural Setting of
Anglican Worship London : F a b e r & F a b e r , 1948; r e p r . 1950;
P e t e r Hammond Liturgy and Architecture London : B a r r i e &
R o c k l i f f , 1960; N i g e l Y a t e s Buildings, Faith and Worship :
 56

the a c t o f e n t e r i n g a c h u r c h m i g h t be r e a d as a s t a t e m e n t o f

liturgical intent, marking an i n t e r f a c e b e t w e e n h u m a n i t y and

divinity, a n d s u g g e s t i n g how t h e i r m e e t i n g i s t o be

n e g o t i a t e d . B u t as i t s t a n d s t h e account i s incomplete, f o r

presence i s r e c i p r o c a l r a t h e r t h a n u n i d i r e c t i o n a l , and

dynamic r a t h e r t h a n s t a t i c . I fworshippers are t o enter a

liturgical s i t u a t i o n as t h o u g h e n t e r i n g t h e p r e s e n c e o f God,

God must, b y t h e same t o k e n , be t h o u g h t o f as c o m i n g into

p r e s e n c e as t h e r i t e u n f o l d s . T h i s s e t s t h e scene f o r t h e

appeals t h a t a r e made f o r d i v i n e p a r t i c i p a t i o n i n s i d e t h e

place of worship, through r i t u a l language and a c t i o n . The

d a i l y o f f i c e s o f M a t t i n s and E v e n s o n g u s e p s a l m s , prayers

and r e a d i n g s t o r e c a l l God's c o - o p e r a t i o n i n human worship.

The e u c h a r i s t includes a l l these o p p o r t u n i t i e s f o r reminding

the c o n g r e g a t i o n t h a t t h e i r p r e s e n c e i s a n s w e r e d b y God's

presence, b u t a l s o adds t h e c e n t r a l a c t i o n o f g i v i n g a n d

r e c e i v i n g w h i c h m a r k s t h e o f f e r i n g , b l e s s i n g and

d i s t r i b u t i o n o f b r e a d a n d w i n e . yxwvutsrponmlihgfedcaWUTSRPMLJHGEDCA

2.3 A Comparison o f t h e 1549, 1552 a n d 1662 Communion R i t e s

W i t h c l o s e a t t e n t i o n t o t h e s t r u c t u r e o f t h e BCP communion

rites, I s h a l l l o c a t e some p o s s i b l e p o s i t i o n s o f e n c o u n t e r

w i t h t h e Kingdom (the r e f e r e n t o f a l l t h e l i t u r g i c a l acts

which t h e t h e s i s discusses) prepared for participants i n the

The Liturgical Arrangement of Anglican Churches 1600-1900

O x f o r d : C l a r e n d o n P r e s s , 1991
 57

rites. The a n a l y s i s will f o l l o w t h e r o l e s o f t e x t and

performance i n t h e process o f p r o p o s i n g t h e Kingdom i n a

broadly comparative way. I n a p a r a l l e l r e a d i n g o f t h e 1549

and 1552 s e r v i c e s , I will t a k e account o f t h e consequences

of s h i f t s i n Reformation t h e o l o g i c a l thought evidenced i n

t e x t u a l changes f r o m 1549 t o 1552. These a r e t o be

i d e n t i f i e d i n the placing of p e n i t e n t i a l , intercessory and

offertory f o r m u l a e , as w e l l as i n some e l o q u e n t o m i s s i o n s i n

the 1552 r i t e . The c o m p a r i s o n goes b e y o n d a s i m p l e

s t r u c t u r a l exercise, however, t o p r o j e c t t h e d i f f e r e n c e s

b e t w e e n t h e 154 9 a n d 1552 w o r s h i p p e r s ' e n c o u n t e r with the

Kingdom.

Few changes o f a t e x t u a l o r s e q u e n t i a l nature d i s t i n g u i s h

1662 f r o m 1552. The d i f f e r e n c e s have t o be s o u g h t i n the

provisions governing performance i n the later service, and

a r e c r u c i a l t o any u n d e r s t a n d i n g o f t h e mechanisms f o r

p r o p o s i n g t h e Kingdom. Thus t h e f i n a l p a r t o f t h e a n a l y s i s

will give general consideration t o t h e power o f performance,

i n c o r p o r a t i n g b o t h g e s t u r e and church furnishings, to bring

about a c e r t a i n p r o p o s a l o f t h e Kingdom a n d t o d i r e c t i t s

appropriation through l i t u r g i c a l action, before applying

these criteria t o t h e 1662 service.

The p u r p o s e o f t h e c h a p t e r as a w h o l e i s n o t t o s u g g e s t that

one p a t t e r n i s correct, while another i s eccentric. Rather,

the argument w i l l be t h a t a l l t h r e e rites are vehicles that

 58

can d i r e c t t h e i r users towards a personal a p p r o p r i a t i o n o f

t h e Kingdom. As G e o f f r e y W a i n w r i g h t has w r i t t e n :

In the eucharist, man's dependence on t h e

t r a n s c e n d e n t C r e a t o r f o r h i s l i f e i s made c l e a r b y
t h e f a c t t h a t we a r e t h e r e f e d on t h e d i v i n e g i f t s
o f b r e a d a n d w i n e : a n d i n t h e f i n a l k i n g d o m we
s h a l l c o n t i n u e t o be e n t i r e l y d e p e n d e n t on God f o r
our p r e s e r v a t i o n . I n the eucharist, the divine
gift i s also more i n t i m a t e than an external
provision f o r physical needs; i t i s t h e L o r d
H i m s e l f who comes a n d b e s t o w s t h e g i f t o f H i s own
p r e s e n c e on H i s p e o p l e , a p r e s e n c e so i n t i m a t e
t h a t we may be s a i d t o f e e d on C h r i s t : a n d t o
i n a u g u r a t e t h e f i n a l kingdom t h e L o r d H i m s e l f w i l l
come, a n d t h e l i f e o f t h a t k i n g d o m w i l l c o n s i s t i n
t h e permanent enjoyment o f t h e i n e x h a u s t i b l e g i f t
o f H i s p r e s e n c e . As t h e e u c h a r i s t , so a l s o t h e
f i n a l kingdom which i t promises : b o t h a r e f i r s t
and f o r e m o s t a d i v i n e g i f t . B u t t h e d i v i n e g i f t i s
t o be a p p r o p r i a t e d b y men, t o be r e c e i v e d a n d
a c t i v e l y d i s p l a y e d t o t h e g l o r y o f God. 4

Of c o u r s e , t h e w o r s h i p p e r s ' sense o f t h e Kingdom i s

conditioned by i t s p r e s e n t a t i o n i n the rite, a point which

W a i n w r i g h t ' s n o n - c o m p a r a t i v e s t u d y does n o t n e e d t o s t a t e . I

will c o n t e n d , however, t h a t by i t s e l f , the r i t e cannot

guarantee t h e a c t o f a p p r o p r i a t i o n . I t i s here t h a t renewed

a p p e a l s must be made t o t h e d i s t i n c t i o n b e t w e e n f a i t h a n d

t h e F a i t h . F o r I am c o n s i d e r i n g t h r e e models f o r t h e

i n t e r a c t i o n o f more o r l e s s rigid documents o f t h e F a i t h ,

and t h e f a i t h o f c o n g r e g a t i o n s who must f i n d some way o f •

making these t e n e t s their own.

4. G e o f f r e y WainwrightyxwvutsrponmlkihgfedcbaWVTSRPLKIHGFECBA
Eucharist and Eschatology London :
Epworth P r e s s , 1971 148.
 59

2.4 D o c t r i n a l D i f f e r e n c e s a n d th©ir L i t t a r g i e s i Consequences

H i s t o r i a n s o f t h e E n g l i s h R e f o r m a t i o n and h i s t o r i c a l

l i t u r g i s t s have t r a c e d a n d r e t r a c e d t h e s t e p s leading t o the

telling changes i n s t r u c t u r e a n d c o n t e n t t h a t mark t h e

p a s s a g e f r o m t h eyxwvutsrponmlkihgfedcbaWVTSRPLKIHGFECBA
First Book of Common Prayer of Edward VI

(154 9) t o i t s s u c c e s s o r . I am c o n c e r n e d h e r e w i t h t h e
5

p r a c t i c a l consequences i n v e r b a l and a r c h i t e c t u r a l terms o f

the a l t e r a t i o n s . These a r e most a p p a r e n t i n t h e f a c t t h a t

the Second Book of Common Prayer of Edward VI (1552) took

c a r e t o a v o i d any s u g g e s t i o n , e i t h e r i n i t s wording or i n

the sequence o f i t s d e v e l o p m e n t , t h a t consecration of bread

and w i n e was t a k i n g p l a c e . I t a l s o o m i t t e d a l l forms o f

prayer f o r t h e dead.

5. T h e r e i s space f o r no more t h a n t h e b r i e f e s t a c c o u n t o f
some o f t h e a r g u m e n t s f o r t h e changes d i s t i n g u i s h i n g t h e
154 9 communion r i t e f r o m t h e 1552 v e r s i o n . W h e t h e r
A r c h b i s h o p Cranmer d i d i n d e e d r e d r a f t 1549 t o e l i m i n a t e
t h o s e v e s t i g e s o f Roman C a t h o l i c d o c t r i n e w h i c h S t e p h e n
G a r d i n e r , who was d e p r i v e d o f t h e B i s h o p r i c o f W i n c h e s t e r i n
1548, g l e e f u l l y e n u m e r a t e d , o r w h e t h e r t h e 1552 v e r s i o n
s p e a k s s t r a i g h t f o r w a r d l y o f changes i n Cranmer's own
t h i n k i n g and t h a t o f h i s l i t u r g i c a l c o l l e a g u e s , i s a
q u e s t i o n t h a t has n o t b e e n r e s o l v e d . I n 1549, Cranmer
p u b l i s h e d a "Defence o f t h e True and C a t h o l i c k D o c t r i n e o f
t h e S a c r a m e n t " . G a r d i n e r r e p l i e d t o t h i s i n December 1550
w i t h "An E x p l i c a t i o n a n d A s s e r t i o n o f t h e T r u e C a t h o l i c
F a i t h , T o u c h i n g t h e Most B l e s s e d Sacrament o f t h e A l t a r ,
w i t h C o n f u t a t i o n o f a Book W r i t t e n A g a i n s t t h e Same",
s u g g e s t i n g t h a t Cranmer's p o s i t i o n as p r o f e s s e d i n t h e
" D e f e n c e " was n o t , i n f a c t b o r n e o u t b y t h e 1549 e u c h a r i s t i c
r i t e . Cranmer r e f u t e d t h e a c c u s a t i o n i n h i s answer t o "A
C r a f t y a n d S o p h i s t i c a l l C a v i l l a t i o n D e v i s e d b y M. S t e p h e n
Gardiner" i n 1551. I t i s w i d e l y accepted, though, t h a t
a s p e c t s o f t h e 1549 s e r v i c e i n w h i c h G a r d i n e r h a d i d e n t i f i e d
R o m a n i s i n g t r e n d s were c a r e f u l l y r e v i e w e d a n d s t r a t e g i c a l l y
a l t e r e d b e f o r e t h e p r o m u l g a t i o n o f t h e 1552 BCP.
 60

The first o f t h e s e i s s u e s c a n be a d d r e s s e d by r e f e r r i n g t o

the e x h o r t a t i o n s t o worthy r e c e p t i o n i n t h e communion rites

o f t h e 1549 a n d 1552/1662 P r a y e r Books. T h e i r a c c o u n t s o f

what t h e c o m m u n i c a n t s a r eyxwvutsrponmlkihgfedcbaWVTSRPLKIHGFECBA
doing i n t h e e u c h a r i s t a r e u s e f u l

indexes t o t h e boundaries o f t h e i n q u i r y . The 154 9

e x h o r t a t i o n d e f i n e s t h e e u c h a r i s t i n t h e f o l l o w i n g way :

And t o t h e n d t h a t wee s h o u l d a l w a y e remembre t h e

e x c e d y n g l o v e o f o u r e m a i s t e r , and o n e l y s a v i o r
Iesu Christe, thus dying f o r us, and t h e
innumerable benefites, whiche (by h i s p r e c i o u s
b l o u d s h e d y n g ) he h a t h o b t e i g n e d t o u s , he h a t h
l e f t e i n t h o s e h o l y M i s t e r i e s , as a p l e d g e o f h i s
l o v e , & a continuall remembraunce of thesame his
owne blessed body, & precious bloud, for us to
fede upon spiritually, t o o u r e n d l e s c o m f o r t a n d
consolacion.
(ER I I 652 : 1549 my i t a l i c s )

1552 presents t h i s foundation f o runderstanding :

And t o t h e n d e t h a t we s h o u l d a l w a y e remembre t h e
e x c e d i n g g r e a t e l o v e o f oure m a i s t e r , and o n e l y
S a v i o u r e I e s u C h r i s t , t h u s d y i n g e f o r us, and t h e
innumerable benefites (whiche by h i s p r e c i o u s
b l o u d s h e d i n g e ) he h a t h o b t e y n e d t o u s , he h a t h
instituted and ordeyned holye misteries, as
p l e d g e s o f h y s l o v e and continuall remembraunce of
hys death, t o o u r g r e a t e a n d e n d l e s c o m f o r t e .
(ER I I 679-681 : 1552 my i t a l i c s )

The two r i t e s thus d i v e r g e a c c o r d i n g t o t h e i r understanding

of d i v i n e presence, o r perhaps o f d i v i n e absence, i n t h e

elements o f bread and w i n e . W i t h i t s v i e w o f e a c h

c e l e b r a t i o n o f communion as a s p i r i t u a l f e e d i n g on C h r i s t ,

1549 p r o m o t e s an a c t i v e p a r t i c i p a t i o n a n d h e n c e an a c t i v e
 61

appropriation of the b e n e f i t s o f f e r e d i n the communion.

Even t h o u g h t h e 1549 d o c t r i n e of the r e a l presence of Christ

i n t h e e l e m e n t s was q u i t e other than a b e l i e f i n rejected

pre-Reformation notions of t r a n s u b s t a n t i a t i o n , i t remained

too problematic t o be p a r t of the 1552 communion service.

T h i s means t h a t t h eyxwvutsrponmlkihgfedcbaWVTSRPLKIHGFECBA
Second Prayer Book d e t e r m i n e d l y

s u p p r e s s e s any possible thought t h a t C h r i s t might be

mysteriously p r e s e n t i n t h e e l e m e n t s . The 1552 order t r e a t s

the eucharist as a m e m o r i a l , and not as an oblation or

sacrifice. The Kingdom i s a b s o r b e d t h r o u g h c o n t e m p l a t i o n of

Christ's d e a t h as an a c t i o n done for us, and recollected,

but n o t made c o n t e m p o r a n e o u s , i n t h e t h o u g h t o f t h e service.

The second major p o i n t o f i n t e r p r e t a t i o n a l d i f f e r e n c e lies,

as I have m e n t i o n e d , i n t h e 1552 version's denial of the

e f f i c a c y o f p r a y e r f o r t h e dead, s i n c e t h e i r welfare was

h e l d t o l i e beyond the c o n t r o l o f t h o s e who survived them.

The consequences f o r t h e language of the communion r i t e will

r e a d i l y be g u e s s e d . No prayer f o r the dead (and this

included thanksgiving f o r the life and example o f t h e Virgin

Mary, and a l l the Patriarchs, Prophets, Apostles and

M a r t y r s ) f i n d s i t s way i n t o t h e P r a y e r f o r t h e Church, nor

is there any reference t o t h e dead i n t h e consecration

prayer.

As f o r the shapes o f t h e two services, there are further

a l t e r a t i o n s t o be noted i n t h e i r respective understandings

 62

of t h e o f f e r i n g o f bread, w i n e a n d a l m s . Where i n 1549 t h e

offertory leads s t r a i g h t i n t o t h e Prayer of Consecration, i n

1552 the collection o f alms l e a d s i n t o t h e P r a y e r for the

C h u r c h . Thus t h e 154 9 s e r v i c e f u s e s t h e human a c t t o t h e

narrative of Christ's self-offering, w h i l e t h e 1552 r i t e

enforces a s t r i c t s e p a r a t i o n between t h e c o n g r e g a t i o n ' s

offering o f i n t e r c e s s i o n f o r themselves and f o r t h e l a r g e r

ecclesial body, and t h e memorial o f C h r i s t ' s d e a t h .

Following rather than preceding t h e o f f e r t o r y i n 1552, t h e

three e x h o r t a t i o n s t o worthy reception, t o self-examination

b e f o r e communion, a n d a g a i n s t n e g l i g e n c e i n c o m i n g t o t h e

eucharist 6
r e i n f o r c e t h e d i s t i n c t i o n between t h e a c t o f

p r e p a r i n g t o r e c e i v e t h e elements, a n d t h e memory o f t h e

s e l f - o f f e r i n g o f J e s u s . The c o n f e s s i o n , a b s o l u t i o n ,

c o m f o r t a b l e w o r d s ,yxwvutsrponmlkihgfedcbaWVTSRPLKIHGFECBA
sursum corda, p r o p e r p r e f a c e a n d p r a y e r

o f humble a c c e s s f o l l o w t h e e x h o r t a t i o n s i n 1552, a n d

precede t h e c o n s e c r a t i o n 7
a n d communion. I n 1549, t h e P r a y e r

6. T h e r e i s a g r e a t d e a l more t o be s a i d a b o u t t h e
e x h o r t a t i o n s i n t h e i r own r i g h t . Rowan W i l l i a m s has
commended t h e i r v a l u e as p a r t o f a p e n i t e n t i a l p r e p a r a t i o n
f o r communion t h a t a f f i r m s t h e l i f e o f t h e l i t u r g i c a l
c o m m u n i t y i n h i s e s s a y " I m a g i n i n g t h e Kingdom : some
q u e s t i o n s f o r A n g l i c a n w o r s h i p t o d a y " (Bryan Spinks &
K e n n e t h S t e v e n s o n e d s . The Identity of Anglican Worship
London : Mowbray, 1991 1-13 ) . D a v i d J a s p e r a d d r e s s e s t h e i r
power as i n s t r u m e n t s o f t h e r h e t o r i c a l c o n t r o l o f t h e
c o m m u n i t y i n "What's a N i c e T e x t l i k e You D o i n g i n a P l a c e
L i k e T h i s ? A r c h b i s h o p Cranmer's P r a y e r Book o f 1549" ( D a v i d
J a s p e r Rhetoric, Power and Community : An exercise in
reserve London : M a c m i l l a n , 1993 72-88) .
7. The q u e s t i o n o f w h e t h e r t h e r e i s i n f a c t a c o n s e c r a t i o n
i n 1552 i s open t o d e b a t e . I use t h e t e r m h e r e t o d e n o t e a
p o s i t i o n i n t h e c a n o n , r a t h e r t h a n t o t a k e up t h e
t h e o l o g i c a l argument.
 63

for the C h u r c h s t a n d s a f t e r t h eyxwvutsrponmlkihgfedcbaWVTSRPLKIHGFECBA

sursum corda, p r o p e r

preface, and sanctus, w h i c h announce t h e b e g i n n i n g o f the

a c t i o n of consecration, and the actual consecration prayer.

The administration o f communion i s d e f e r r e d while the Lord's

Prayer, confessional a c t i o n , and p r a y e r o f humble a c c e s s

intervene. This leaves just the thanksgiving and blessing

for t h e post-communion s e c t i o n . I n the case o f 1552, the

communion i s f o l l o w e d by the Lord's Prayer, e i t h e r the

prayer of o b l a t i o n or the prayer of thanksgiving, the

gloria, and the blessing. yxwvutsrponmlihgfedcaWUTSRPMLJHGEDCA

2.5 S t r u c t u r a l D i v i s i o n s i n L i t u r g y and t h @ i r H@rm©n©utic

Significance

In a review of the a r r a n g e m e n t o f components i n t h e 154 9 and

1552 eucharistic rites, a number o f c l e a r l y m a r k e d sectional

d i v i s i o n s emerge. The spectrum of p o s i t i o n s structurally

present i n the rite covers p o i n t s of i n t r o d u c t i o n ,

instruction, confession, o f f e r i n g , intercession,

consecration, reception, and thanksgiving, differently

a r r a n g e d i n e a c h c a s e . As the comparative t a b l e which

follows w i l l show, t h e 1549 and 1552/1662 e u c h a r i s t i c m o d e l s

are q u i t e d i f f e r e n t l y w e i g h t e d . Thus, a t t h e outset,

a s s u m p t i o n s can be made a b o u t t h e significance attached i n

e a c h case t o t h e v a r i o u s actions t h a t c o n s t i t u t e the whole

e u c h a r i s t i c c e l e b r a t i o n . These a s s u m p t i o n s b e g i n t o point

beyond t h e s t r u c t u r a l markers i n the a c t i o n w h i c h I have

 64

t r e a t e d thus f a r , t o t h e place of the worshippers i n

relation t o acts of consecration and r e c e p t i o n .

These p o s i t i o n s a r e c l o s e t o what t h e a n t h r o p o l o g i s t Arnold

Van Gennep h a d i n m i n d when he e x t e n d e d h i s t h e o r y o f

initiation p r a c t i c e s as p a t t e r n s o f " s e p a r a t i o n , transition,

and i n c o r p o r a t i o n " t o i n c l u d e comment on t h e e u c h a r i s t :

I t w o u l d be e a s y t o show t h a t t h e r i t u a l o f t h e
Mass a l s o c o n s t i t u t e s a sequence o f r i t e s of
separation, transition, a n d i n c o r p o r a t i o n . The
only theoretical distinction between initiation
and t h e Mass i s t h a t t h e l a t t e r i s an i n i t i a t i o n
which i s p e r i o d i c a l l y renewed. 8

A l t h o u g h I do n o t f o l l o w an a n t h r o p o l o g i c a l l i n e , i ti s

nonetheless h e l p f u l t o keep Van Gennep's m o d e l i n m i n d as an

e x t e r n a l way o f m a r k i n g f o r w o r s h i p p e r s t h o s e p l a c e s i n the

liturgical t o p o g r a p h y where t h e y m i g h t b e g i n t o define their

a p p r o a c h t o w a r d s God, t h e i r w o r t h i n e s s o r u n ' w o r t h i n e s s as

candidates f o r t h e Kingdom, t h e i r p o s i t i o n as r e c e i v e r s i n

the f a c e o f enormous s a c r i f i c e , and t h e i r ability t o give

reciprocally. T h i s w o u l d h o l d , w h e t h e r t h e Kingdom were seen

as e m e r g i n g i n a c u r i o u s l y r e t r o s p e c t i v e way, where t h e

e u c h a r i s t o p e r a t e s as t h e m e m o r i a l o f t h e f i r s t coming,

celebrated u n t i l t h e s e c o n d c o m i n g , o r w h e t h e r i t were

r e g a r d e d as a l w a y s p r e s e n t before worshippers, j u s t as

C h r i s t i s always present i n the g i f t o f h i s body and b l o o d .

8. A r n o l d Van GennepyxwvutsrponmlkihgfedcbaWVTSRPLKIHGFECBA
The Rites of Passage t r . M o n i k a B.
V i z e d o m & G a b r i e l l e L. C a f f e e London : R o u t l e d g e & Kegan
P a u l , 1960 96
 65

Thus t h e advance i s i n i t i a l l y towards the effects of the

dynamics of t h e r i t e on human s u b j e c t i v i t y . Thereafter, i t

becomes p o s s i b l e t o q u e s t i o n t h e t h r e s h o l d p o s i t i o n s ,yxwvutsrponmlkihgfedcbaWVTSRP
vis-a-

vis t h e Kingdom, i n w h i c h the worshippers f i n d themselves as

the r i t e develops.

A d e t a i l e d scheme o f t h e changes o f o r d e r f r o m 154 9 t o 1552

can be found i n t h e accompanying t a b l e . A l t h o u g h t h e 1662

c o l u m n d u p l i c a t e s t h e 1552 column, i t i s not o t i o s e , since

t h e t a b l e i s i n t e n d e d t o be r e a d w i t h a v i e w t o t h e way in

which i t s illustration of s t r u c t u r a l i s s u e s can be p r o j e c t e d

onto hermeneutic i s s u e s . I n a p r e l i m i n a r y d i s c u s s i o n , I have

shown how t h e communion s e r v i c e p r o p o s e s d i f f e r e n t aspects

o f God, and d i f f e r e n t ways f o r t h e l i t u r g i c a l community t o

perceive i t s e l f . I n the t r a n s i t i o n f r o m 1549 t o 1552 this

occurs through observable variations i n t h e sequence o f

ritual e v e n t s . For t h e second stage (1552-1662) t h e

s t r u c t u r a l evidence must be amplified with reference t o

those p e r f o r m a t i v e aspects of l i t u r g y which are not readily

tabulated.

I n a l l t h r e e c a s e s , t h e r e i s an a d d i t i o n a l i m a g i n a t i v e

component t o be c o n s i d e r e d . For t h e arrangement o f s t e p s i n

each v e r s i o n ' i m a g i n e s 1
a c e r t a i n k i n d o f community,

implicated i n p a r t i c u l a r temporal r e l a t i o n s h i p s . Already, I

have n o t e d t h a t 1549 understands a communion o f saints,

which i n c l u d e s t h e dead and e n l i s t s the prayers of the

 66

s a i n t s and a n g e l s . 1552 restricts i t s conception t o the

community o f t h e f a i t h f u l living, whose own hope o f t h e

Kingdom i s n o t s u p p o r t e d by faith t h a t o t h e r s have a l r e a d y

attained it.

Furthermore, b o t h s i t u a t i o n s address t h e c o m p l e x i t i e s of

l i t u r g i c a l t i m e and r e a l t i m e . I n t h e case o f 1549, faith in

Christ's sacramental presence, i n the m i n i s t r y of the

a n g e l s , and i n t h e p r a y e r s o f t h e dead b r i n g s t o g e t h e r t h e

h o r i z o n s o f t h e m o r t a l p r e s e n t , t h e h i s t o r i c a l p a s t , and the

e s c h a t o l o g i c a l f u t u r e . For 1552, l i t u r g i c a l t i m e i s always

p r e s e n t t i m e , and thus always d i s t a n c e d from i t s h i s t o r i c a l

h o r i z o n , t h o u g h n o t n e c e s s a r i l y i n a way t h a t makes

a p p r o p r i a t i o n o f t h e p r o p o s e d Kingdom e a s i e r .
 67

CQM&MIXSQH OF THE 1549, 1S52 6 1662 CQMStMIOBS R1TBS-

1549 1552 1662
Lord's Prayer Lord's Prayer Lord's Prayer
Collect f o r Purity Collect f o r Purity
C o l l e c t f o r P u r i t y yxwvutsrponmlkihgfedcbaWVTSRPLKIHGFECBA
Kyrie eleison Ten Commandments w i t h Kyrie eleison
Gloria
Salutation
C o l l e c t o f t h e day C o l l e c t o f t h e day C o l l e c t f o r K i n g
Collect f o r King Collect f o r King C o l l e c t o f t h e day
Epistle Epistle Epistle
Gospel Gospel Gospel
Creed Creed Creed
Sermon/Homily Sermon/Homily Sermon/Homily
Exhortation(s)
Offertory Offertory Offertory
Prayer f o r Church Prayer f o r Church
Exhortations Exhortations
You t h a t do t r u l y You t h a t do t r u l y
Confession Confession
Absolution Absolution
C o m f o r t a b l e Words C o m f o r t a b l e Words
Sursum corda Sursum corda Sursum corda
Proper Preface Proper Preface Proper Preface
Sanctus Sanctus Sanctus
Benedictus
Humble A c c e s s Humble A c c e s s
Canon : P r a y e r
f o r Church
Consecration Consecration Consecration
Oblation
Lord's Prayer
C h r i s t our Paschal
Lamb
You t h a t do t r u l y
Confession
Absolution
C o m f o r t a b l e Words
Humble A c c e s s
Communion Communion Communion
Agnus d e l
Post-communion
Lord's Prayer Lord's Prayer
Oblation or Oblation or
Thanksgiving Thanksgiving Thanksgiving
Gloria Gloria
Blessing Blessing Blessing

9. T h i s t a b l e has been a d a p t e d f r o m G e o f f r e y Cuming A

History of Anglican Liturgy 2 n d e d . London : M a c m i l l a n , 1982
80. The 1662 c o l u m n h a s b e e n added.
 68

2.6 I n t r o d u c i n g fch® E u e f o a s ' i s t i e A c t i o n

The interdependence of the s e p a r a t e moments o f t h e communion

service i n p r o j e c t i n g the hermeneutical p o t e n t i a l of the

whole i s a p p r o p r i a t e l y demonstrated from the collect that

opens a l l t h r e e rites, the so-called Collect for Purity. I t

belongs t o a genre o f l i t u r g i c a l p r a y e r t h a t i s

conventionally u s e d t o open up the path t o a f u r t h e r stage

in liturgical a c t i o n . The most common e n c o u n t e r w i t h the

c o l l e c t - f o r m i s i n the e a r l y section of the e u c h a r i s t , where

it a d u m b r a t e s t h e themes o f t h e e p i s t l e and gospel. I t s

structure accordingly r e f l e c t s the exigencies of the

inaugural task.

The collect a l w a y s b e g i n s w i t h an a p o s t r o p h e t o God. Next,

it adds an a t t r i b u t e of the d i v i n e nature appropriate to the

concerns of the prayer, i n the f o r m o f an adjectival clause.

T h i s i s f o l l o w e d by a p e t i t i o n d e p e n d e n t on the stated

characteristic, and a statement of the desired r e s u l t of

God's s p e c i f i c i n t e r v e n t i o n i n t h e l i v e s of the worshippers.

Finally, the prayer i s o f f e r e d through a mediating agency,

u s u a l l y t h a t of Christ.

What t h e w h o l e c o n s t r u c t i o n looks forward to, is a

r e c o n f i g u r a t i o n of the f a u l t y humanity of i t s users, towards

t h a t r i g o r o u s l y examined and enhanced s u b j e c t i v i t y w h i c h i s

 69

born out o f t h e process of a p p r o p r i a t i o n . I t has

connotations o f progress f r o m an u n s a t i s f a c t o r y c o n d i t i o n t o

a new s t a t e o f b e i n g w h i c h i s e m b l e m a t i c a l l y completed

w i t h i n t h e parameters o f l i t u r g i c a l time, b u t i t also

mirrors that j o u r n e y t o w a r d s t h e Kingdom w h i c h c o m p l e t e s a l l

time.

The C o l l e c t f o r P u r i t y uses t h e c o n v e n t i o n a l a t t r i b u t i o n t o

make c l e a r t h e d a u n t i n g l y o m n i s c i e n t n a t u r e o f God :

A l m i g h t i e GOD, u n t o whom a l l h e a r t e s bee open, and

a l l d e s y r e s knowen, a n d f r o m whom no s e c r e t e s are
h i d : cleanse t h e thoughtes o f our h e a r t e s , by the
i n s p i r a c i o n o f t h y h o l y e s p i r i t e : t h a t we may
p e r f e c t l y l o v e t h e e , and w o r t h e l y m a g n i f i e thy
h o l y name: T h r o u g h C h r i s t o u r L o r d . Amen.
(ER I I 640 : 1549)

The t e r m s o f t h e p r a y e r a r e , h o w e v e r , r e l y i n g on a p r e s u m e d ,

and s t r o n g l y anthropomorphic, duality i n the divine nature.

They open f a l l i b l e h u m a n i t y ' s s u s c e p t i b i l i t y t o i t s own

ambiguous power o f i m a g i n a t i o n , t o God's d i s c i p l i n a r y

i n s p e c t i o n . Y e t , a t t h e same t i m e , t h i s i s an i n v o c a t i o n t o

a l o v i n g God, who l o o k s i n d u l g e n t l y on t h e p r i v a t e desires

o f human b e i n g s , a n d c a n be c o n f i d e d i n w i t h c o m p l e t e trust.

M o r t a l l i m i t a t i o n t h u s becomes a v i r t u e i n t h e s h o r t - t e r m as

a means o f a c c e s s t o c o m m u n i c a t i o n w i t h God, p r o v i d e d that

it i s never accorded a value o r permanence above i t s r o l e i n

creating a p a t h w a y f o r t h e e x c h a n g e b e t w e e n God a n d
 70

humanity. F o r God i s n o t b e i n g p o s i t e d as a r e w a r d f o r g o o d

behaviour l y i n g outside t h e l i t u r g i c a l system o f development

f r o m p e n i t e n c e t o r e n e w a l . The c o l l e c t makes i t s c l a i m b y

p r e s u p p o s i n g a dynamic d i v i n e presence, who e n t e r s t h e

s y s t e m t o e n a b l e t h o s e who a r e s u b j e c t t o i t s r u l e s t o g r o w

away f r o m t h e i r i g n o b l e t r a i t s , and towards their

a s p i r a t i o n s as p o t e n t i a l members o f t h e Kingdom. T h i s i s t o

a c k n o w l e d g e God as an a g e n t i n the r i t u a l process, entering

the a c t i o n on i t s own t e r m s , r a t h e r t h a n d o m i n a t i n g i t f r o m

beyond t h e a c t o f w o r s h i p .

The anticipated result of the petition r e s e r v e s judgment on

God's d o u b l e p o t e n t i a l f o r l o v e and d i s c i p l i n e . Instead, i t

t u r n s i t s a t t e n t i o n t o t h e p e o p l e , whose new s t a t e o f b e i n g

will e n a b l e t h e m t o l o v e God " p e r f e c t l y " a n d " w o r t h e l y

magnifie [ h i s ] h o l y name". Thus a l t h o u g h t h e c h a n n e l o f

communication has been opened, t h e a s p e c t o f God t o w h i c h

the congregation w i l l respond i n the rest of the service i s

not, as y e t , r i g i d l y determined.

I n t h e case o f 1549, God's r o l e g a t h e r s d e f i n i t i o n as t h e

n i n e f o l dywutsrponmlkihgfedcbaWTSPHDCBA
kyrie eleison a t t r i b u t e s t h e f a c e o f m e r c y t o t h e

d i v i n e presence. Immediately a f t e r t h i s , t h e gloria adds

m a j e s t y t o t h e e x i s t i n g p i c t u r e and completes a preliminary

context, or mini-threshold, for the further interpretation

of d i v i n e a c t i o n i n t h e e u c h a r i s t o f 1549. R e a s s u r e d that

mercy a n d g r a c e a r e a t h a n d t o t r a n s f o r m t h e a c t o f w o r s h i p
 71

i n t o a worthy o f f e r i n g , t h e members o f t h e c o n g r e g a t i o n a r e

a b l e t o a c c l a i m t h e e x u l t a n t l y g l o r i o u s a s p e c t o f God.

Moreover, t h e p r o s p e c t o f t h e whole h e a v e n l y o r d e r stands

b e f o r e them, as a f o r e t a s t e o f t h e Kingdom, i n t h e opening

words ( f r o m Luke's g o s p e l ) o f t h e a n g e l s who announced

Christ's b i r t h :

G l o r y be t o God on h i g h .
And i n y e a r t h p e a c e , g o o d w i l l t o w a r d e s men.
(ER I I 644 : 1549)

Love, mercy a n d g l o r y t h e r e f o r e u n d e r g i r d t h e r e c e p t i o n o f

the e p i s t l e a n d g o s p e l , a n d s u p p o r t t h e move b a c k t o t h e

r e a l m o f m o r t a l need and e a r t h l y government i n d i c a t e d i n t h e

collects f o r t h e day a n d f o r t h e k i n g . Since t h e d a i l y

collects change i n a c c o r d a n c e w i t h t h e C h u r c h ' s calendar,

they c o n s t i t u t e f a rtoo large a subject f o rthe present

discussion. I n t h e case o f t h e c o l l e c t s f o rthe king,

however, t h e i r substance i s a reminder t h a t t h e e a r t h l y

o r d e r i s s u b s i d i a r y t o , a n d must a l w a y s s t r i v e t o e m u l a t e ,

the h e a v e n l y Kingdom, as t h e f o l l o w i n g e x t r a c t s show :

A l m i g h t i e God, whose k i n g d o m i s e v e r l a s t i n g , a n d
power infinite, have mercie upon t h e whole
c o n g r e g a c i o , a n d so r u l e t h e h e a r t o f t h y c h o s e n
s e r v a u t Edward t h e s i x t , o u r k y n g a n d g o v e r n o u r :
t h a t he (knowyng whose m i n i s t e r he i s ) maye above
a l l t h i n g e s , seke t h y h o n o u r & g l o r y . . . .

A l m i g h t i e a n d e v e r l a s t i n g GOD, wee bee t a u g h t b y

t h y h o l y worde, t h a t t h e h e a r t e s o f Kynges a r e i n
thy r u l e and governaunce, and t h a t t h o u d o e s t
d i s p o s e , a n d t u r n e t h e m as i t semeth b e s t t o t h y
g o d l y wisedom . . . .
(ER I I 646 : 1549)
 72

The 1552 o r d e r a d v a n c e s f r o m t h e C o l l e c t f o r P u r i t y t o a

full c a t a l o g u e o f t h e Ten Commandments. T h i s a d d i t i o n i s a

perfectly logical corollary t o the collect's petition that

the thoughts o f t h e congregation's h e a r t s s h o u l d be

cleansed, f o r s e l f - e x a m i n a t i o n a c c o r d i n g t o t h e Decalogue

covers every aspect o f human s i n . A t t h e same t i m e , i t

d i s p l a c e s t h e m e r c i f u l God o f t h eywutsrponmlkihgfedcbaWTSPHDCBA
kyrie eleison b y s t r e s s i n g

the l e g a l i s t i c s i d e o f t h e d i v i n e n a t u r e . I f God is

merciful, t h e c o n g r e g a t i o n a l r e s p o n s e t o e a c h commandment

suggests t h a t he e x e r c i s e s h i s mercy c h i e f l y i n encouraging

obedience:

L o r d have m e r c y upon u s , a n d e n c l i n e o u r h e a r t e s
t o kepe t h y s l a w .
(ER I I 641-645 : 1552)

S i n c e t h e r e i s no gloria t o m o d e r a t e t h e l e g a l i s t i c t o n e i n

the contemplation o f heavenly glory at this juncture, a new

interpretative c o n t e x t now s u r r o u n d s the reception ofthe

collect, e p i s t l e and g o s p e l . W i t h p a r t i c u l a r r e f e r e n c e t o

the collects f o r t h e k i n g , whose e a r t h l y p o l i t y aims t o meet

its heavenly c o u n t e r p a r t , we m i g h t guess t h a t e m p h a s i s w o u l d

fall on t h e i r invocations of rule, authority, s e r v i c e and

o b e d i e n c e . Thus t h e r e c i t a t i o n o f t h e d i v i n e l a w r e i n f o r c e s

t h e e a r t h l y o r d e r i n 1552, where i n 154 9 t h e e a r t h l y order

i s o f f e r e d t h e heavenly o r d e r as i t s m o d e l . 1552 develops

t h e theme o f o r d e r a n d g o v e r n m e n t as i t moves t h r o u g h t h e
 73

r e a d i n g o f s c r i p t u r e , t h e r e c i t a t i o n o f t h e Creed, t h e

sermon o r h o m i l y , a n d t h e o f f e r t o r y , to a lengthy

exhortatory and c o n f e s s i o n a l section. 1549 p o s t p o n e s t h e

c o n f e s s i o n , a n d so a l l o w s t h e o f f e r t o r y a force which i t

designedly lacks i n 1552.

OggmsLnq, ConmrncsatLon ©xid IRocopfeion

2.7zytsrqonmgfcaWTQOLEC

I n t h e 1549 v e r s i o n t h e j u x t a p o s i t i o n o f t h e o f f e r t o r y and

the s u b s e q u e n t a c t i o n o f l a y i n g b r e a d a n d w i n e on t h e a l t a r ,

w i t h t h eywutsrponmlkihgfedcbaWTSPHDCBA
sursum corda has t h e f o r c e of conflating the

offering of the eucharistic elements w i t h t h e s e l f - o f f e r i n g

o f t h e p e o p l e who a r e e x h o r t e d t o " L i f t up [ t h e i r ] heartes"

(ER I I 682 : 1549) . The s e r v i c e persists i ni t s

incorporating p a t t e r n by i n c l u d i n g t h e Prayer f o r t h e Church

i n t h e canon o f t h e mass, a n d r e t a i n s p r a y e r f o r t h e s a i n t s ,

and f o r t h e dead, so t h a t t h e w h o l e communion o f s a i n t s

stands r e c o l l e c t e d and p r e s e n t e d :

. . . And e s p e c i a l l y we commend u n t o t h y m e r c i f u l
goodnes, thys congregacion whiche is here
assembled in thy name, to celebrate the
commemoracion o f t h e most g l o r i o u s d e a t h e o f t h y
sonne: And h e r e wee doe geve u n t o t h e e m o s t e h i g h
prayse, & heartie thankes, f o r the wonderfull
g r a c e and v e r t u e d e c l a r e d i n a l l t h y s a i n c t e s . .
We commende u n t o t h y m e r c i e (0 L o r d e ) a l l
o t h e r t h y s e r v a u n t e s , whiche a r e d e p a r t e d hence
f r o m u s , w i t h t h e s i g n e o f f a y t h , a n d nowe do
r e s t e i n t h e s l e p e o f p e a c e : G r a u n t e u n t o them, we
beseche t h e e , t h y mercy, and e v e r l a s t i n g peace,
and t h a t a t t h e daye o f t h e g e n e r a l l resurreccion,
we a n d a l l t h e y w h i c h e bee o f t h e m i s t i c a l l b o d y
o f t h y sonne, maye a l t o g e t h e r bee s e t on h i s r i g h t
hand, a n d h e a r e t h a t h i s most i o y f u l v o i c e : Come
 74

u n t o me, 0 ye t h a t be b l e s s e d o f my f a t h e r , and
p o s s e s s e t h e kingdome w h i c h e i s p r e p a r e d f o r y o u ,
from the begynning of the worlde ....
(ER I I 688-690 : 1549)

I n t h e space b e t w e e n t h e P r a y e r f o r t h e C h u r c h and the

a d m i n i s t r a t i o n o f t h e c o n s e c r a t e d b r e a d and wine, 1549

emphasises t h e m a j e s t y o f C h r i s t ' s a t o n i n g sacrifice, and

its e f f i c a c y f o r a l l , the living and t h e dead. I t

incorporates a l l orders o f c r e a t i o n when t h e e u c h a r i s t is

celebrated. Thus, a t t h e c l o s e of the consecration prayer,

t h e human r e s p o n s e t o God's l o v e e x p r e s s e d i n C h r i s t asks

for the mediation o f t h e a n g e l s , so t h a t " t h e s e o u r prayers

and supplicacions [may], by the ministerye of thy holy

Angels, [ ] be b r o u g h t up into thy holy Tabernacle before

the syght of t h y d i v i n e m a i e s t i e " (ER I I 694 1549) . T h i s is

in s h a r p c o n t r a s t t o 1552, where t h e p r e s e n t a t i o n of the

e l e m e n t s and s e l f - p r e s e n t a t i o n are s t e r n l y d i v i d e d by the

Prayer f o r the "Churche m i l i t a n t h e r e i n e a r t h " (ER I I 663 :

1552), t h e c o n f e s s i o n , t h e a b s o l u t i o n , and the comfortable

words.

Where 1549 c a r r i e s most o f i t s s u b s t a n c e f r o m t h e start of

the canon t o t h e communion, 1552 i s densest i n the middle

section (from the o f f e r t o r y , through the penitential

prayers, t o t h e P r a y e r o f Humble A c c e s s ) w h i c h p r e p a r e s the

congregation f o r the a c t of r e c e p t i o n . Viewed i n t h e

1 0
light

10. C o l i n Buchanan a r g u e s t h a t t h e e m p h a s i s i n 1549 f a l l s i n

t w o p l a c e s . I n a s u b s i d i a r y way, t h e s t r e s s i s on
c o n s e c r a t i o n , f o l l o w e d by m a j o r e m p h a s i s on r e c e p t i o n . Of
 75

of 1552, t h e w h o l e p r o c e s s o f c o n s e c r a t i o n i n 1549 has

s e e m i n g l y gone on i n d e p e n d e n t l y of the spiritual state of

p r o s p e c t i v e c o m m u n i c a n t s , f o r 154 9 p l a c e s confession,

a b s o l u t i o n a n d humble a c c e s s a f t e r c o n s e c r a t i o n , t h e L o r d ' s

prayer, and " C h r i s t o u r p a s c h a l labe".

I t w o u l d be f a l s e , though, t o take t h i s as an i n d i c a t i o n o f

the primacy o f t h e elements, w i t h secondary consideration

b e i n g g i v e n t o t h e adequacy o f t h e r e c e i v e r s . I f t h e

c o n s e c r a t i o n i s an a l l - e m b r a c i n g a c t i o n w h i c h b r i n g s

t o g e t h e r t h e whole c r e a t i o n , then p a r t o f i t i s t h e a c t o f

c o n s e c r a t i n g t h e p r o s p e c t i v e c o m m u n i c a n t s , a n d hence setting

them a s i d e f o r the holy a c t i o n o f r e c e i v i n g the consecrated

e l e m e n t s . The o r d e r o f e v e n t s r e f l e c t s t h e drama o f

reception, so t h a t t h e y r e c e i v e f o r g i v e n e s s a n d t h e n a t once

receive Christ, even though t h e y a r e " n o t w o o r t h i e so muche

as t o g a t h e r up t h e cromes u n d e r [his] table" (ER I I 700

1549). The i m p r o p r i e t y o f a p p r o a c h i n g God as a s i n n e r almost

at t h e v e r y moment o f r e c e p t i o n has t o i n c l u d e t h e r i s k o f

rejection. Yet t h e r i t e i s not dealing with the logic of

human b e h a v i o u r a l c o n v e n t i o n s , but with the paradoxical

l o g i c o f G o d . The same g e n e r o u s t r a n s f o r m a t i v e p o w e r w h i c h
11

t h e 1552 r i t e , Buchanan says t h a t " [ i ] t i s f a r more

i n t e r n a l l y c o n s i s t e n t t o r e a d 1552 as h a v i n g no c o n s e c r a t i o n
a t a l l . TheywutsrponmlkihgfedcbaWTSPHDCBA
only p o s s i b l e a c t i o n w i t h t h e b r e a d a n d w i n e i s
r e c e p t i o n . " What Did Cranmer Think He Was Doing ? 2 n d e d .
B r a m c o t e , N o t t s : Grove Books, 1982 22
11.I s h a l l r e t u r n t o t h i s subject i n l a t e r chapters. I t
w o u l d be h a r d t o i m p r o v e , h o w e v e r , on R i c o e u r ' s e x p o s i t i o n
of b o t h t h i s s u b j e c t a n d t h e n o t i o n o f t h e e x t r a o r d i n a r y
b r e a k i n g t h r o u g h t h e o r d i n a r y ( S p e c i f i c i t y 115 & p a s s i m ) .
 76

i n v e s t s o r d i n a r y b r e a d and w i n e w i t h t h e s i g n i f i c a n c e o f t h e

presence o f God can w o r k upon h u m a n i t y t o make i t w o r t h y t o

accept t h i s gift, so t h a t , i n t h e words o f t h e P r a y e r of

Humble A c c e s s :

[ t h e p e o p l e ] may continually dwell i n [Christ],

and he i n [ t h e m ] , t h a t [ t h e i r ] s i n f u l b o d i e s may
be made c l e a n e b y h i s b o d y , and [their] souls
washed t h r o u g h e h i s m o s t e p r e c i o u s b l o u d . "
(ER I I 700 : 1549)

The administration, therefore, completes the consecration of

the c o m m u n i c a n t sywutsrponmlkihgfedcbaWTSPHDCBA
through r e c e p t i o n :

The body o f o u r L o r d I e s u s C h r i s t w h i c h e was g e v e n

for thee, preserve t h y b o d y e and soule unto
everlasting lyfe.

The b l o u d o f o u r L o r d I e s u s C h r i s t w h i c h e was shed

for thee, preserve t h y body and soule unto
everlastynge l y f e .
(ER I I 700 : 1549)

2 .8 P e n i t e n t i a l Action

The s i m p l e r e p e t i t i o n o f t h e words o f c o n f e s s i o n has i t s own

immediate effect i n r e s t o r i n g the people t o a s t a t e of

r e a d i n e s s t o r e c e i v e communion. As the discussion of the

moment o f r e c e p t i o n i n 154 9 r e v e a l s , h o w e v e r , t h e

penitential formulae of e u c h a r i s t i c r i t e s are always in

volatile contact w i t h the d i v i n e presence. They r e p r e s e n t

moments o f d i s p r o p o r t i o n and t e n s i o n , temporarily

d i s o r i e n t a t i n g t h e p r o p r i e t y which governs the relationship

 77

b e t w e e n God a n d h u m a n i t y , i n order t o reorient i t under

conditions of forgiveness . 1 2

1549 s e i z e s upon p e n i t e n c e as an i n t e r f a c e w i t h divine

g r a c e , e v e n t h o u g h t h i s means t h a t i t has t o w o r k a g a i n s t

sequential l o g i c i n order t o reveal the apparently i l l o g i c a l

nature of salvation. So t h e c o n g r e g a t i o n b e g i n s i t s

c e l e b r a t i o n i n c o n t e m p l a t i o n o f a m e r c i f u l God, a n d moves

f o r w a r d t o p r a i s e and o f f e r i n g , and thence t o a f u l l y

i n c l u s i v e i n t e r c e s s i o n w h i c h u n i t e s them w i t h t h e whole

communion o f s a i n t s . T h e i r s e l f - o b l a t i o n i s a d a r i n g

amalgamation o f t o t a l d e d i c a t i o n , h u m i l i t y , a sense o f

p e r s o n a l u n w o r t h i n e s s , and a d e t e r m i n e d confidence i n t h e

n a t u r e o f God w h i c h t h e e a r l i e r p a r t o f t h e s e r v i c e has

affirmed :

. . And h e r e wee o f f r e a n d p r e s e n t u n t o t h e (0
L o r d ) o u r e s e l f e , o u r e s o u l e s , a n d b o d y e s , t o be a
r e a s o n a b l e , h o l y , and l i v e l y s a c r i f i c e u n t o t h e e :
humbly besechyng t h e e , that whosoever shalbee
p a r t a k e r s o f t h i s h o l y Communion, maye w o o r t h e l y
r e c e i v e t h e most p r e c i o u s b o d y a n d b l o u d e o f t h y
sonne I e s u s C h r i s t e : a n d bee f u l f i l l e d w i t h t h y
g r a c e a n d h e a v e n l y b e n e d i c t i o n , a n d made one b o d y e
w i t h t h y sonne I e s u C h r i s t , t h a t he maye d w e l l i n
them, a n d t h e y i n hym.ywutsrponmlkihgfedcbaWTSPHDCBA
And although we be unworthy
(through our many.fold synnes) to offre unto thee
any Sacrifice : Y e t we b e s e c h e t h e e t o a c c e p t e
t h i s o u r bounden d u e t i e a n d s e r v i c e , a n d commaunde
these our prayers and s u p p l i c a c i o n s , by t h e
m i n i s t e r y e o f t h y h o l y A n g e l s , t o be b r o u g h t up
i n t o t h y h o l y Tabernacle b e f o r e t h e syght o f t h y
divine maiestie : not waying our merites, but
pardoning our offences ....
(ER I I 694 : 1549 my i t a l i c s )

12. See R i c o e u r on " r e o r i e n t a t i o n t h r o u g h disorientation"

( S p e c i f i c i t y 114 & 126) .
T h i s w o u l d h a r d l y seem t h e a p p r o p r i a t e t i m e t o r e m i n d God

t h a t t h o s e who make t h e i r o f f e r i n g a n d keep t h e m e m o r i a l o

C h r i s t ' s death are unworthy. 1552, a f t e r a l l , places t h e

g e n e r a l c o n f e s s i o n w e l l b e f o r e t h e c o n s e c r a t i o n , as i f t o

avoid p r e c i s e l y t h i s problem :

A l m i g h t y God, f a t h e r o f o u r L o r d e I e s u s C h r i s t e ,
maker of a l l thinges, Iudge of al men, we
k n o w l e d g e a n d b e w a y l e o u r m a n y f o l d e synnes a n d
wickednes, w h i c h e we f r o m tyme t o tyme most
g r e v o u s l y have committed, b y t h o u g h t , woorde, and
dede, a g a y n s t t h y d e v y n e M a i e s t i e : p r o v o k i n g e
most i u s t l e y t h y w r a t h a n d i n d i g n a c i o n a g a i n s t u s :
we do e a r n e s t l y r e p e n t , a n d be h a r t e l y s o r y f o r
t h e s e o u r m i s d o y n g e s : t h e remembraunce o f t h e m i s
grievouse unto us, t h e b u r t h e n o f them i s
intollerable : have mercy upon u s , have m e r c y e
upon us m o o s t e m e r c y f u l l f a t h e r , f o r t h y sonne
o u r e L o r d e I e s u s C h r i s t e s sake : f o r g e v e us a l l
that i s paste, and g r a u n t that we may ever
h e r e a f t e r , s e r v e a n d p l e a s e t h e e , i n newness o f
lyfe, t o t h e h o n o u r a n d g l o r y e o f t h y name.
T h r o u g h I e s u s C h r i s t e o u r e L o r d e . Amen.

The absolution that follows provides that necessary

reassurance t o p e n i t e n t s , c l e a r i n g t h e way f o r t h e i r

unclouded a p p r o a c h t o t h e communion t a b l e :

A l m i g h t y e God o u r h e a v e n l y f a t h e r , who o f h i s
g r e a t mercy, h a t h p r o m i s e d f o r g e v e n e s s e o f synnes
t o a l l them, w h i c h e w y t h h a r t i e r e p e n t a u n c e a n d
t r u e f a y t h e , t u r n e u n t o h i m : have mercy upon y o u ,
pardon & d e l i v e r you f r o a l l your synnes, c o n f i r m e
and s t r e n g t h e y o u i n a l l g o o d n e s s e , a n d b r i n g y o u
to everlasting lyfe : through Iesus C h r i s t our
L o r d e . Amen.
(ER I I 681-683 : 1552)
 79

Nevertheless, t h e r i s k i n t h e 1549 s e r v i c e s u c c e e d s . F o r t h e

acknowledgement o f s i n a t t h e c l o s e o f t h e p r a y e r o f

consecration ("not w a y i n g o u r m e r i t e s , b u t p a r d o n i n g our

offences") l e n d s g r e a t c o m f o r t i n g power t o t h e p r i e s t l y

proclamation that 1552, w i t h i t s a v e r s i o n t o s a c r i f i c i a l

suggestion, omits :

C h r i s t our Pascal labe i s o f f r e d up f o r u s , once

f o r a l , whe he b a r e o u r s i n n e s on h i s body upo t h e
c r o s s e , f o r he i s t h e v e r y lambe o f God, that
t a k e t h away t h e s i n n e s of the worlde: wherfore
l e t us kepe a i o y f u l l and h o l y f e a s t w i t h t h e
Lorde.
(ER I I 696 : 1549)

This operates as a d i r e c t answer t o t h e h e s i t a n c y o f t h e

preceding self-offering : the congregation can now offer

themselves knowing t h a t t h e i r s i n s have been o f f e r e d up once

and f o r a l l , and t h a t t h i s all-sufficient sacrifice requires

no a n s w e r i n g immolation. At t h i s p o i n t i n the c e l e b r a t i o n ,

the priest, who has f a c e d t h e a l t a r t h r o u g h o u t the earlier

p a r t o f t h e s e r v i c e , t u r n s t o face t h e people and invites

them t o confess their s i n s . Here, c o n f e s s i o n occurs i n the

light o f t h e knowledge t h a t C h r i s t i s t h e a t o n i n g "Pascal

l a b e " . As t h e p r i e s t t u r n s from t h e eastward c e l e b r a t i n g

p o s i t i o n t o face t h e congregation, t h e people are both

literally and f i g u r a t i v e l y confronted with t h e i r own

unworthiness t o r e c e i v e t h e s a c r a m e n t . The moment i s

therefore r i c h i n dramatic tension, f o r t h i s is a final

 80

o p p o r t u n i t y t o l a y c l a i m t o God's f o r g i v e n e s s before

r e c e i v i n g t h e b o d y and b l o o d o f C h r i s t t h r o u g h faith.

The rapid emotional t r a n s i t i o n s and evocative r i t u a l actions

t h a t c h a r a c t e r i s e t h e 1549 penitential sequence a r e the

a n t i t h e s i s o f 1552's m e a s u r e d p r o g r e s s t h r o u g h the forms o f

i n t e r c e s s i o n , e x h o r t a t i o n and confession t h a t prepare the

congregation f o r t h e c a n o n and t h e communion. The latter

g i v e s t h e appearance o f a w e l l - c o n s i d e r e d system of

organisation. I t reduces the 'confusion' of 1549's

penultimate s e c t i o n , and leaves a clear progression from

c o n s e c r a t i o n t o r e c e p t i o n , u n i n t e r r u p t e d by c o n f e s s i o n a l or

acclamatory u t t e r a n c e s . There i s a p o w e r f u l appeal here t o

the claim of l o g i c , since the preceding exhortations against

negligence, t o worthy r e c e p t i o n , and notably (the

e x h o r t a t i o n t h a t was always i n c l u d e d ) t o s e l f - e x a m i n a t i o n

presuppose p e n i t e n c e as a d i r e c t response t o t h e need f o r

thorough self-examination.

The close a s s o c i a t i o n of the confession and the 1552

e u c h a r i s t i c e x h o r t a t i o n s escapes t h e a p p a r e n t s e q u e n t i a l

i n c o n s i s t e n c i e s o f 154 9 more as a f u n c t i o n o f doctrinal

t h i n k i n g t h a n t h r o u g h any instinct f o r t i d y c o n s t r u c t i o n . We

a r e t o remember a l w a y s t h a t t h e e u c h a r i s t i n 1552 is a

m e m o r i a l and not a consecration i n conception, and that i t

i s going t o terminate i n a r e c e p t i o n f o r which prospective

c o m m u n i c a n t s h a v e t o be r e a d y . T h e r e i s no other opportunity
 81

f o r p r e p a r a t i o n before a r e c e p t i o n which flows out of the

l a s t words o f t h e canon.

Tfas<s> WEQ.y®z o f Huasabl© &ee©sss

2.8zytsrqonmgfcaWTQOLEC

The c o n g r e g a t i o n ' s l a s t self-examining statement before

r e c e i v i n g communion i n b o t h 154 9 a n d 1552 i s t h e P r a y e r o f

Humble A c c e s s . I n t h e l a t e r v e r s i o n , i t s immediacy i s

somewhat o f f s e t b y t h e i n t e r v e n i n g c o n s e c r a t i o n p r a y e r . The

154 9 r i t e i n c r e a s e s i t s e m p h a s i s b y h o l d i n g i t o v e r t o be

recited just before the administration :

We doe n o t presume t o come t o t h i s t h y t a b l e (o

mercifull lorde) trustinge in our owne
righteousnes, b u t i n t h y m a n i f o l d and g r e a t
m e r c i e s : we be n o t w o o r t h i e so muche as t o g a t h e r
up t h e cromes u n d e r t h y t a b l e , b u t t h o u a r t t h e
same l o r d e whose p r o p e r t i e i s a l w a y e s t o h a v e
m e r c i e : G r a u n t e us t h e r e f o r e ( g r a c i o u s l o r d e ) so
to eate the fleshe o f t h y dere sonne Iesus
C h r i s t e , and t o d r i n k e h i s b l o u d e , i n these h o l y
M i s t e r i e s , t h a t wee may c o n t i n u a l l y d w e l l i n h i m ,
and he i n u s , t h a t o u r e s i n f u l b o d i e s may be made
c l e a n e b y h i s b o d y , a n d o u r s o u l s washed t h r o u g h e
h i s moste p r e c i o u s b l o u d .
(ER I I 698-700 : 1549)

As I h a v e n o t e d , 1552 p l a c e s t h i s much e a r l i e r . Colin

Buchanan r a t i o n a l i s e s i t s new p o s i t i o n a f t e r t h e sancfcus (as

opposed t o i m m e d i a t e l y b e f o r e t h e a d m i n i s t r a t i o n o f

communion) thus :
 82

L e t us suppose t h a t on a f i r s t d r a f t [Cranmer]
moved a l l t h e 1 5 4 8 1 3
penitential material together
to before the beginning o f t h e canon. H i s
d i f f i c u l t y t h e n was t h e t r a n s i t i o n f r o m humble
a c c e s s t o 'The L o r d be w i t h y o u ' . Humble a c c e s s
led n o w h e r e ; t h e canon s t a r t e d n o w h e r e . B u t a
s l i g h t g l a n c e o f t h e eye w o u l d show t h a t t o o m i t
t h eywutsrponmlkihgfedcbaWTSPHDCBA
last i t e m o f t h e 1548 m a t e r i a l ( v i z . humbl e
a c c e s s ) a n d t h e first i t e m o f t h e o l d canon ( v i z .
t h e s a l u t a t i o n ) w o u l d l e a v e a f i n e t r a n s i t i o n . Now
'we h a v e an a d v o c a t e w i t h t h e F a t h e r , J e s u s C h r i s t
t h e r i g h t e o u s , a n d he i s t h e p r o p i t i a t i o n f o r o u r
s i n s ' i s t o be f o l l o w e d b y ' L i f t up y o u r h e a r t s ' .
T h i s n o t o n l y i s good i n i t s l i t u r g i c a l f l o w - i t
a l s o a s s i s t e d Cranmer i n h i s c o n c e r n t o e m p h a s i z e
the p r e s e n c e o f C h r i s t ' b o d i l y ' i n heaven, and n o t
h e r e . . . . A n o t h e r t r a n s i t i o n was s e t up, a l m o s t
as i f b y a c c i d e n t . The B e n e d i c t u s Q u i V e n i t was
removed f r o m t h e e n d o f t h e S a n c t u s , and w h o l e
b i b l i c a l o r d e r o f I s a i a h 6 came t o l i g h t . I f we
c a t c h t h e v i s i o n o f God a n d s i n g t h e a n g e l s ' song,
t h e n , i f I s a i a h i s t o be b e l i e v e d , we i m m e d i a t e l y
e x p r e s s o u r own u n w o r t h i n e s s . What c o u l d be more
n a t u r a l t h a n t h e l o c a t i o n o f humble a c c e s s a t t h i s
point ? 1 4

Buchanan's case i s t o be commended f o r i t s e x p o s i t i o n o f

system, even i f i t a v o i d s t h e p e r f o r m a t i v e i m p l i c a t i o n o f

the r o l e o f t h e p r a y e r i n 1552. F o r s t a n d i n g where i t d o e s ,

before the consecration prayer, with the congregation

g a t h e r e d r o u n d t h e communion t a b l e , i t speaks p o i g n a n t l y o f

the gap b e t w e e n God a n d t h e human c r e a t i o n w h i c h i s "not

worthy so much as t o g a t h e r up t h e crommes u n d e r [ h i s ]

Table" (ER I I 691 1552) t h a t i s s p a n n e d b y C h r i s t ' s d e a t h .

13. As a f i r s t s t e p t o w a r d s t h e r e f o r m o f t h e communion
s e r v i c e w h i c h became p a r t o f t h e 154 9 Book of Common Prayer,
Cranmer drew u p a s e p a r a t e O r d e r o f Communion f o r u s e i n
1548.
14. op. c i t 27
 83

Yet t h e 1549 l o c a t i o n f o r t h e P r a y e r o f Humble A c c e s s c a l l s

Buchanan's use o f t h e w o r d " n a t u r a l " t o d e s c r i b e i t s 1552

position i n t o question, since a strong case c a n be made, b y

appeal t o a d i f f e r e n t s e t o f p r i n c i p l e s , f o r f i n d i n g i t s

position i n 1549 e q u a l l y n a t u r a l . Now t h e p r a y e r addresses

the imminent event o f r e c e p t i o n w h i c h , no m a t t e r how often

it i s r e p e a t e d , always f i n d s t h e communicants confronting

the b a f f l i n g proximity a n d d i s t a n c e o f God ( i n "Christ our

P a s c h a l Labe") a t t h e v e r y moment o f t h e i r most intimate

a p p r o a c h t o God's p r e s e n c e .

It seems v i t a l t o t h e t h i n k i n g i n e a c h v e r s i o n , that the

c o m m u n i c a n t s s h o u l d f e e l t h e m s e l v e s t o be p o w e r f u l l y re- ^

created out of the abjection of t h e i r s i n f u l natures, i n

o r d e r t o p a r t i c i p a t e i n t h e communion. The jarring

disequilibrium b e t w e e n human s i n a n d t h e p e r f e c t a n d

sufficient offering of Christ s t r i k e s a t t h e h e a r t o f any

sense o f p e r s o n a l s u f f i c i e n c y on t h e p a r t of the

c o n g r e g a t i o n . We have t o be aware, t h o u g h , t h a t t h e r e a r e

two m e t h o d o l o g i c a l movements a t w o r k . F o r 1552, t h e p r o b l e m

is s o l v e d by making c o n f e s s i o n a p r e f a c e t o t h e n a r r a t i v e o f

Christ's a t o n e m e n t . F o r 1549, t h e a c t o f p e n i t e n c e

constituted by t h e c o n f e s s i o n , a b s o l u t i o n and p r a y e r o f

humbl e a c c e s s i s a s t r i k i n g case o f t h a t reorientation

t h r o u g h d i s o r i e n t a t i o n w h i c h R i c o e u r has i s o l a t e d as t h e

special property of powerful r e l i g i o u s discourse

(Specificity 114, 1 2 6 ) . The a u d a c i t y o f p r e s e n t i n g

 84

undeserving humanity t o t h e majesty of divine generosity i s

possible, and i n d e e d necessary, f o r t h e p a r a d o x i c a l reason

that i t i s impossible. Unthinkable as i t i s , i t r e m a i n s t h e

o n l y way i n w h i c h t h e u n d e s e r v i n g can r e c e i v e t h e

t r a n s f o r m i n g b e n e f i t s o f sacramental reception.

2.10 O f f e r i n g , C o n s e c r a t i o n and Reception : The Possibility

o f t h e Kingdom

Offering, c o n s e c r a t i o n and r e c e p t i o n have e n t e r e d o u r field

o f i n v e s t i g a t i o n so f a r as s t r u c t u r a l d i v i s i o n s t h a t can

h e l p t o mark t h r e s h o l d p o s i t i o n s i n e u c h a r i s t i c e x p e r i e n c e .

T o g e t h e r w i t h t h a n k s g i v i n g , t h e y r e q u i r e e x t e n s i o n now, from

moments o f a n t i c i p a t i o n a n d p o s s i b i l i t y i n t h e course of t h e

c e l e b r a t i o n , towards t h e s t r o n g l y e s c h a t o l o g i c a l

understanding of the eucharist.

The d i s t i n c t i o n b e t w e e n c o - o p e r a t i v e r e c e p t i o n , which i s

a l s o a k i n d o f a p p r o p r i a t i o n o f t h e Kingdom, and passive

acceptance i s q u i t e evident i n t h e c o n s e c r a t i o n prayers o f

t h e 1549 and 1552 r i t e s . I n 1549, God a n d h u m a n i t y a r e seen

t o be w o r k i n g together to^accomplish the eschatological

possibility, even i n t h e narrower terms of t h e i s o l a t e d

moment o f c o n s e c r a t i o n . Thus t h e e p i c l e s i s c a l l s God into

presence :

. Heare us (o m e r c i f u l l f a t h e r ) we besech
thee: and with thy holy spirite and worde
 85

vouchsafe to blesse and sanctifie these thy

g y f t e s , and c r e a t u r e s of b r e a d and wyne, t h a t t h e y
maye be unto us t h e bodye and b l o u d of t h y moste
d e r e l y b e l o v e d sonne I e s u s C h r i s t e ....
(ER I I 692 : 1549)

T h i s i s t o be compared w i t h 1552's c a r e f u l e d i t i n g , w h i c h

l e a v e s us w i t h the impression t h a t humanity w a i t s w h i l e God

acts :

Heare us 0 m e r c y f u l l f a t h e r wee beeseche

t h e e : and G r a u n t e t h a t wee, receyvyng these thy
c r e a t u r e s of b r e a d and wine, a c c o r d i n g to thy
sonne our s a v i o r I e s u C h r i s t e s h o l y i n s t i t u c i o n ,
i n remembraunce of h i s d e a t h and p a s s i o , may be
p a r t a k e r s of h i s most b l e s s e d body and b l o u d . . .
(ER I I 693 : 1552)

Where 154 9 s t a t e s t h a t C h r i s t b r o k e t h e b r e a d "when he had ywvutsrponmlkih

blessed, and geven t h a n k e s " (ER I I 692 my italics), 1552

s a y s more c o n s e r v a t i v e l y t h a t " i n the same n i g h t t h a t he was

betraied, [he] t o k e b r e a d , and when he had geven t h a n k e s , he

b r a k e i t " (ER I I 6 9 3 ) . This r e f u s a l to allow the divine

p r e s e n c e in t h e e u c h a r i s t i c e l e m e n t s a c c o u n t s f o r the

a m b i g u i t y of t h e p h r a s e "may be p a r t a k e r s of h i s most

b l e s s e d body and b l o u d " w i t h which 1552 replaces 1549's

" t h a t t h e y maye be unto us t h e bodye and b l o u d of t h y moste

d e r e l y b e l o v e d sonne." The l a t e r v e r s i o n would a l l o w b o t h a

present i n t e r p r e t a t i o n (thus i m p l y i n g t h e p r e s e n c e of C h r i s t

i n the consecrated e l e m e n t s ) or an eschatological

interpretation ( t h a t we may be p a r t a k e r s of C h r i s t s body

1

and blood i n the i n h e r i t a n c e of t h e Kingdom). Again, the

i s s u e d e v o l v e s l a r g e l y upon d i f f e r i n g c o n c e p t i o n s of time.
 86

If 1549 a l l o w s m o r t a l time and e s c h a t o l o g i c a l time t o meet

under t h e c o n d i t i o n s o f l i t u r g i c a l time, 1552 keeps t h e two

dimensions separate.

The 1549 canon i n c l u d e s t h e s e l f - o b l a t i o n o f t h e

communicants who, i n a d d i t i o n t o " [ c e l e b r a t i n g ] , and

[making] h e r e b e f o r e [God's] d i v i n e M a i e s t i e , w i t h these

[his] holy g i f t e s , t h e m e m o r i a l l whiche [ h i s ] sonne h a t h

willed [them] t o make", go on t o o f f e r t h e m s e l v e s :

. And h e r e wee o f f r e and p r e s e n t unto t h e (0

Lord) oure s e l f e , oure s o u l e s , and bodyes, t o be a
r e a s o n a b l e , h o l y , and l i v e l y s a c r i f i c e unto t h e e :
humbly b e s e c h y n g t h e e , t h a t whosoever shalbee
p a r t a k e r s o f t h i s h o l y Communion, maye w o o r t h e l y
r e c e i v e t h e most p r e c i o u s body and bloude of t h y
sonne I e s u s C h r i s t e : and bee f u l f i l l e d w i t h t h y
g r a c e and h e a v e n l y b e n e d i c t i o n , and made one bodye
w i t h t h y sonne I e s u C h r i s t , t h a t he maye d w e l l i n
them, and t h e y i n hym. . . .
(ER I I 694 : 1549)

The canon of 1552 s t o p s a t t h e end o f t h e i n s t i t u t i o n

n a r r a t i v e and p r o c e e d s a t once t o t h e a d m i n i s t r a t i o n o f t h e

elements. Only a f t e r t h e communion i s t h e r e an o p p o r t u n i t y -

and then i n an o p t i o n a l p r a y e r - f o r t h e p e o p l e t o o f f e r

themselves t o God. C o l i n Buchanan d i s c u s s e s t h e s w i f t

passage from C h r i s t ' s i n j u n c t i o n t o e a t and d r i n k " i n

remembraunce o f me" (ER I I 693 : 1552) t o l i t e r a l eating

and d r i n k i n g as a t e l l i n g i n s t a n c e of t h e i n f l u e n c e of

p e r f o r m a n c e on t h e l o g i c o f l i t u r g i c a l composition :
 87

Why m e r e l yywvutsrponmlkihgfedcbaWTSRPIDCB
say we e a t and d r i n k , when i n f a c t what
we a r e supposed t o do i s a c t u a l l y t o e a t and
drink? The question i s u n a n s w e r a b l e . So the
e a t i n g and d r i n k i n g i t s e l f got moved t o f o l l o w t h e
narrative - and t h a t i s t h e key t o t h e whole r e -
c o n s t r u c t i o n . B e c a u s e the communicants were near
t h e t a b l e t h e r e was an a c t u a l c o n t i n u i t y of a c t i o n
between saying 1
. . . Do this . . . in
remembrance of me' and a d m i n i s t e r i n g t h e e l e m e n t s
. . . . There i s no need t o look f o r any d o c t r i n a l
motivation whatsoever in that change - the
l i t u r g i c a l e x a c t n e s s of t h e words needed i n t h e
new p o s i t i o n for the a d m i n i s t r a t i o n i s ample
reason i n i t s e l f . 1 5

Once a g a i n , I am not w h o l l y convinced by Buchanan's

argument. W h i l e i t makes p e r f e c t p o s i t i o n a l s e n s e , i t omits

t o mention t h a t t h e 1552 a d m i n i s t r a t i o n i s a convenient way

of e n s u r i n g t h a t no self-oblation, or a n y t h i n g else not

d i r e c t l y r e l a t e d t o t h e "memorial of [ C h r i s t ' s ] death and

p a s s i o n " , c r e e p s i n t o the c o n s e c r a t i o n p r a y e r . 1552 effects

the s e p a r a t i o n by moving t h e p r a y e r s of o b l a t i o n or

t h a n k s g i v i n g t o t h e post-communion p o s i t i o n , whereas 154 9

i n c l u d e s the o b l a t i o n i n t h e canon, as we have seen, and has

o n l y t h e t h a n k s g i v i n g p r a y e r a f t e r t h e communion.

W h i l e t h e p r a y e r of o b l a t i o n r e t a i n s t h e concept of self-

o f f e r i n g , a l b e i t not i n c o n j u n c t i o n w i t h t h e p r a y e r over the

elements, t h e p r a y e r of t h a n k s g i v i n g , less contentiously,

s t r e s s e s only r e c e p t i o n . T h e i r o p t i o n a l s t a t u s i n the 1552

communion s e r v i c e means t h a t , i n o r d e r t o be " v e r y membres

i n c o r p o r a t e i n [God's] m i s t i c a l l body, whiche i s t h e b l e s s e d

companie of a l l f a y t h f u l l p e o p l e " , t h e l i t u r g i c a l community

15. op. c i t 22
 88

need not n e c e s s a r i l y have o f f e r e d t h e m s e l v e s as a

" r e a s o n a b l e , h o l y and l i v e l y Sacrifice" (ER I I 707 : 1552),

Likewise, t h e f a c t t h a t t h e y a r e " a l s o h e y r e s t h r o u g h e hope,

of [his] everlastyng kyngdome . . . ." (ER I I 709 : 1552)

can be a t t a c h e d t o t h e f u l f i l m e n t of t h e command a t t h e

b e g i n n i n g of t h e 1552 canon "to c o n t i n u e a perpetuall

memorye of t h a t [ C h r i s t ' s ] precyous death, u n t y l l hys

commynge agayne" (ER I I 693 : 1552) . I n s t e a d of m a r k i n g a

threshold of p o s s i b i l i t y , giving access t o heaven v i a t h e

" m i n i s t e r y e of [God's] h o l y A n g e l s " (ER I I 694 : 1549),

t h e n , t h e 1552 t h a n k s g i v i n g t e n d s towards a closure of

association, a l i m i t beyond which w o r s h i p p e r s may not go i n

t h e i r a n t i c i p a t i o n of t h e r e v e l a t i o n of t h e Kingdom.

2.11 L i t u r g i c a l Contexts and the Question of Pr©s©nc©

B e g i n n i n g as a w h o l l y l i t e r a l account of s t r u c t u r e and

sequence i n the e u c h a r i s t i c r i t e , t h i s c h a p t e r has arrived

a t t h e p o i n t where i t has t o c o n f r o n t t h e problem of

d i s t i n g u i s h i n g t h e p r e s e n c e of God i n the l i t u r g i c a l action

from t h e p r e s e n c e of God i n b r e a d and wine. T h i s r e v e a l s how

t h e h e r m e n e u t i c method of i n t e r p r e t i n g l i t u r g y i s g e n e r a t e d

by t h e r i t e a t t h e same time t h a t i t i s a p p l i e d to the rite.

I n t h i s example, t h e e u c h a r i s t has become a paradigm of t h e

hermeneutic approach t o t h eywvutsrponmlkihgfedcbaWTSRPIDCB

presence of God i n p e r f o r m a t i v e

liturgy. The 154 9 p i c t u r e p r o v i d e s a means f o r t h e

c o n g r e g a t i o n t o c o - o p e r a t e w i t h God a t each c e l e b r a t i o n i n
 89

b r i n g i n g t h e Kingdom t o f r u i t i o n . At t h e same t i m e , i t

frames t h e a n t i c i p a t i o n o f t h e p r o s p e c t of heaven i n t h e

c o n t e x t o f s p i r i t u a l nourishment, s u s t a i n i n g the worshippers

into eternal l i f e . 1552 c o m p l i e s w i t h t h e command t o

remember C h r i s t ' s d e a t h u n t i l h i s second coming i n t h e

administration of b r e a d and wine. Y e t , by a v o i d i n g any h i n t

of h i s p r e s e n c eywvutsrponmlkihgfedcbaWTSRPIDCB
in t h e s e e l e m e n t s , i t e f f e c t i v e l y r e s i s t s

the o v e r l a p of m o r t a l e x p e r i e n c e w i t h t h e e s c h a t o l o g i c a l

v i s i o n i n s i d e of l i t u r g i c a l time.

The d i f f e r e n c e , i n t h e movement from 154 9 t o 1552, i s marked

i n one way by a r i t u a l p r e s e n t a t i o n of the F a i t h t h a t r a i s e s

the f a i t h of t h e worshippers t o a s e l f - c o n s c i o u s level. In

t h e background of 1549 and 1552, t h e r e a r e r u b r i c s t o

maintain the s e l f - c o n s c i o u s concern with presence that the

rites s u b s e q u e n t l y mediate t o t h e communicants. The

specifications f o r t h e k i n d o f b r e a d t o be u s e d a t t h e

communion s e r v i c e , and t h e manner of d i s t r i b u t i o n , i n t h e

154 9 r u b r i c s e x p l i c i t l y encourage f a i t h i n C h r i s t ' s presence

i n t h e elements :

For avoyding of a l l matters and o c c a s i o n o f

d i s c e n c i o n , i t i s mete t h a t t h e b r e a d p r e p a r e d f o r
the Comunion, be made through a l l t h i s realme,
a f t e r one s o r t e and f a s h i o n : that i s to say,
unleavened, and rounde, a s i t was a f o r e , b u t
w i t h o u t a l l maner of p r i n t e , and some t h i n g more
l a r g e r and t h i c k e r t h e n i t was, so t h a t i t may be
a p t l y d e v i d e d i n d i v e r s p i e c e s : and e v e r y one
s h a l b e d e v i d e d i n two p i e c e s , a t t h e l e a s t e , o r
more, by t h e d i s c r e c i o n of t h e m i n i s t e r , and so
d i s t r i b u t e d . And men must not thinke lesse to be
received in parte, then in the whole , but in eche
 90

of them the whole body of our savioure Iesu

Christe.
(ER I I 716 : 1549 my i t a l i c s )

The r u b r i c a l p r o v i s i o n s a g a i n s t t h e s u p e r s t i t i o u s abuse of

c o n s e c r a t e d b r e a d a m p l i f y t h e n o t i o n of d i v i n e p r e s e n c e :

it i s thought covenient the people commonly

r e c e i v e t h e Sacrament of C h r i s t e s body, in their
mouthes, a t t h e P r i e s t e s hand.
(ER I I 1549 718)

There i s no room f o r t h i s k i n d of b e l i e f i n 1552, where t h e

rubric i n s i s t s that :

. t o t a k e awaye t h e s u p e r s t i c i o n , whiche any

p e r s o n h a t h e , or myghte have i n t h e b r e a d and
wyne, i t s h a l l s u f f y s e t h a t t h e b r e a d bee suche,
as i s u s u a l l t o bee e a t e n a t t h e T a b l e , wyth o t h e r
meates, but t h e b e s t e and p u r e s t e wheate b r e a d ,
t h a t c o n v e n i e n t l y maye be g o t t e n .
(ER I I 717 : 1552)

T h i s i s r e i n f o r c e d by t h e p r o v i s i o n f o r any b r e a d and wine

left o v e r a f t e r communion :

And y f any of t h e b r e a d or wine remayne, the

C u r a t e s h a l have i t t o hys owne u s e .
(ER I I 717 : 1552)

At f a c e v a l u e , a l l t h e s e i n s t r u c t i o n s a r e s a f e g u a r d s of

r e v e r e n c e and common s e n s e . Under t h e c o n d i t i o n s of a

hermeneutic r e a d i n g , though, t h e y e x p r e s s additional

anxieties. 1552 r e s o l u t e l y keeps i t s f a c e t u r n e d away from

the i l l o g i c a l l o g i c of r e l i g i o u s language t h a t a l l o w s t h e
 91

e x t r a o r d i n a r y t o b r e a k t h r o u g h t h e o r d i n a r y , by s t r e s s i n g

the e v e r y d a y n a t u r e o f t h e b r e a d . 1549 moves t o t h e o p p o s i t e

extreme by r e f u s i n g t o r e c o g n i s e t h e o r d i n a r y o r i g i n s of t h e

e x t r a o r d i n a r y . I n 1552, 'empty' s i g n s t a k e on e x a g g e r a t e d

s i g n i f i c a n c e because t h e i r non-symbolic n a t u r e i s so

vigorously asserted. 1549's e x p l i c i t c l a i m of s i g n i f i c a n c e

for the very smallest fragments of consecrated bread

a r g u a b l y b l u r s t h e b o r d e r l i n e s o f s a c r e d and s e c u l a r . What

seems t o be a t work i s a f r a g i l e s t r u c t u r e o f language and

symbol t h a t cannot close i t s e l f , and sometimes cannot agree

with i t s e l f , no m a t t e r how much e f f o r t i s made towards this

end. Thus, i n t h e c a s e of 1552, t h e a n a l y s i s has shown how

a t t e m p t s t o e x c l u d e a form o f p r e s e n c e i n t h e e l e m e n t s r u n

aground on t h e c l a i m s on p r e s e n c e t h a t a r e d o c t r i n a l l y and

p e r f o r m a t i v e l y n e c e s s a r y t o t h e a d m i n i s t r a t i o n of communion.

R e c o l l e c t i o n o f t h e t h e o r e t i c a l q u e s t i o n s o f s i g n and

p r e s e n c e , which I s k e t c h e d b r i e f l y i n C h a p t e r One, suggests

t h a t t h e problem i s a s p e r t i n e n t t o c u r r e n t c o n c e r n s as i t

was i n 1552. On a D e r r i d e a n r e a d i n g s u c h a s K e v i n H a r t ' s , 1 6

one would have t o s a y t h a t 1552 t r i e s t o keep C h r i s t a s a

l i v i n g p r e s e n c e o u t s i d e o f t h e e u c h a r i s t i c s i g n system o f

b r e a d and wine, y e t cannot succeed t o t a l l y in this project.

The t h e o l o g y o f t h e e u c h a r i s t a s t h e memorial o f C h r i s t ' s

d e a t h i s one approach t o s o l v i n g t h e problem, s i n c e i t

16. K e v i n HartywvutsrponmlkihgfedcbaWTSRPIDCB
The Trespass of the Sign 14-15. See
d i s c u s s i o n i n C h a p t e r One.
 92

r e c a l l s the saving r e s u l t s of t h e p a s s i o n without admitting

any form of t h e d i v i n e p r e s e n c e i n t h e c o n s e c r a t e d elements.

I n t h i s way, i t evades t h e dilemma of d e f i n i n g e x a c t l y what

it i s t h a t communicants a r eywvutsrponmlkihgfedcbaWTSRPIDCB
receiving when t h e y p a r t i c i p a t e

i n t h e e u c h a r i s t i c c e l e b r a t i o n , by t r a n s f e r r i n g t h e debate

t o what t h e y a r e doing ( i . e . remembering C h r i s t ' s death).

Yet i t i s p r e c i s e l y t h i s d o c t r i n a l b i a s t h a t makes 1552

vulnerable t o t h e c l a i m of p r e s e n c e : we a r e s i m p l y dealing

with a d i f f e r e n t reconstruction o r i m a g i n i n g of p r e s e n c e

from t h a t e n c o u n t e r e d i n 154 9. As Hart shows, signs

" t r e s p a s s " o v e r t h e i r a l l o t t e d b o u n d a r i e s when t h e i r

ultimate r e f e r e n t s a r e somehow d r a f t e d into service within

the s i g n s y s t e m . I suggest t h a t
1 7
1552 u n a v o i d a b l y

transgresses t h e t h e o l o g i c a l l y imposed r u l e s of i t s s i g n -

system i n i t s c o n d i t i o n s of p e r f o r m a n c e . I t may rigidly deny

any change i n t h e e l e m e n t s , but by p r e s e n t i n g them

dramatically t o t h e communicants a s i f C h r i s t h i m s e l f were

present ("Doe t h i s i n remembraunce of me"), i t r e d u c e s t h e

d i s t i n c t i o n between memory and p r e s e n c e t o i n f i t e s i m a l

proportions.

2.12 1552 t o 1662 : The Performative Context

I n t h e BCP communion r i t e s , and e s p e c i a l l y 1552, a s e e m i n g l y

e a s i l y controlled semiotics of p r e s e n c e i s c o n t i n u a l l y i n

17. loc. c i t
 93

t e n s i o n w i t h a more v o l a t i l e s e m a n t i c s of p r e s e n c e , since

t h e same s i g n s may not n e c e s s a r i l y be a p p r o p r i a t e d i n

i d e n t i c a l w a y s . The p e r f o r m a t i v e deployment of s i g n s
18

becomes i n c r e a s i n g l y i m p o r t a n t as a t o o l of interpretation

i n t h e development from 1552 t o 1662, because t h e two rites

a r e a r c h i t e c t u r a l l y i d e n t i c a l . There a r e a few crucial

t e x t u a l changes which d e m o n s t r a t e t h e changes i n t h e

t h e o l o g i c a l grounds of t h e e u c h a r i s t . Thus t o b e g i n , we can

p o i n t t o t h e r e i n t r o d u c t i o n of p r a y e r f o r t h e dead a t t h e

end of t h e p r a y e r f o r t h e Church M i l i t a n t , though not, of

c o u r s e , on t h e l a v i s h s c a l e of 1549 :

. . . And we a l s o b l e s s t h y h o l y name, f o r a l l t h y
s e r v a n t s d e p a r t e d t h i s l i f e i n t h y f a i t h and f e a r ,
b e s e e c h i n g t h e e t o g i v e us g r a c e so t o f o l l o w
t h e i r good examples, t h a t w i t h them we may be
p a r t a k e r s of t h y h e a v e n l y kyngdom . . . .
(ER I I 665 : 1662)

L i k e w i s e , t h e words of a d m i n i s t r a t i o n r e t a i n t h e unwieldy

double f o r m u l a of t h e 1559 E l i z a b e t h a n P r a y e r Book, which

a s s e r t s not o n l y r e c e p t i o n , but what i t i s t h a t i s being

received :

18. I n t h i s c o n n e c t i o n , t h e d i s c u s s i o n between R i c o e u r and

D e r r i d a w h i c h took p l a c e i n M o n t r e a l i n 1971 i s i n s t r u c t i v e .
R i c o e u r a c c u s e d D e r r i d a of b e i n g i n v o l v e d e x c l u s i v e l y i n a
semiology, and n e v e r o f f e r i n g a s e m a n t i c s . He s t a t e d t h e
p e r c e i v e d d e f i c i e n c y i n D e r r i d a ' s work a s t h e t o t a l absence
of "a t h e o r y of meaning." The d i s c u s s i o n i s p r i n t e d a s an
appendix t o Leonard L a w l o r ' s extended c o m p a r i s o n of t h e two
t h i n k e r s i nywvutsrponmlkihgfedcbaWTSRPIDCB
Imagination and Chance : The Differences Between
the Thought of Ricoeur and Derrida Albany : S t a t e U n i v e r s i t y
of New York P r e s s , 1992. See e s p . 138
 94

The body of our L o r d I e s u s C h r i s t , which was g i v e n

for thee, preserve thy body and soule unto
everlasting life : take and eat this in
remembrance t h a t C h r i s t dyed f o r t h e e , and f e e d on
him i n t h y h e a r t by f a i t h w i t h t h a n k s g i v i n g .

The b l o o d of our L o r d I e s u s C h r i s t , w h i c h was shed

for thee, preserve thy body and soule unto
e v e r l a s t i n g l i f e : d r i n k e t h i s i n remembrance t h a t
C h r i s t s b l o o d was shed f o r t h e e , and be t h a n k f u l l .
(ER I I 701 : 1662)

N e v e r t h e l e s s , t h e s t r u c t u r a l r e p l i c a t i o n argues that, for

t h e most p a r t , 1662 a c c e p t s 1552's p r o c e d u r e s for proposing

t h e Kingdom t o t h e congregation.

As C o l i n Buchanan's d e p i c t i o n of t h e t r a n s i t i o n from t h e

1552 communion s e r v i c e t o t h a t of 1662 shows, p e r f o r m a n c e -

or a t l e a s t p u t a t i v e performance, deduced from r u b r i c s - i s

a vital element i n a s s e s s i n g t h e o p e r a t i o n of t h e 1662

e u c h a r i s t i c l i t u r g y . Where t h e o f f e r t o r y , c o n s e c r a t i o n , and

d i s t r i b u t i o n a r e concerned, i t would be h a r d t o improve on

Buchanan's i n c i s i v e summary of t h e few a l t e r a t i o n s i n the

Restoration service :

A l t h o u g h 1662 . . . kept Cranmer's t e x t (as

opposed t o r u b r i c s ) almost unchanged, y e t the
s e v e n t e e n t h c e n t u r y was f i n a l l y r i v e t t e d onto t h a t
t e x t . The opening r u b r i c s were s u r p r i s i n g l y l e f t
unchanged, but t h e r e a f t e r the Laudian picture
emerged. A f t e r t h e o f f e r t o r y , b r e a d and wine were
t o be p l a c e d on t h e t h e t a b l e . B e f o r e t h e ' P r a y e r
of C o n s e c r a t i o n ' (so dubbed) the p r i e s t has t o
'order' t h e b r e a d and wine. I n t h e n a r r a t i v e of
i n s t i t u t i o n t h e r e a r eywvutsrponmlkihgfedcbaWTSRPIDCB
five i n d e n t e d r u b r i c s (. .
.), including a 'fraction'. The narrative i s
f o l l o w e d by 'Amen', s e a l i n g t h e d i v i s i o n between
consecration and reception. After the
a d m i n i s t r a t i o n comes p r o v i s i o n f o r s u p p l e m e n t a r y
c o n s e c r a t i o n , and f o r t h e c o v e r i n g of c o n s e c r a t e d
 95

remains (but t h e c u r a t e can take home any

unconsecrated).
What a r e we t o s a y t o t h e s e t h i n g s ? I n wording
(and t h u s in explicit doctrine), the service
s t a n d s where i t s t o o d i n 1552. And y e t t h e ' f e e l '
of i t i s s u b t l y changed. The p r i e s t f u n c t i o n s 'up
t h e r e ' . The c o n s e c r a t i o n i s a p r i e s t l y e v e n t . The
consecrated e l e m e n t s have a s p e c i a l character
independently of r e c e p t i o n . . . . 1 9

The i n d i c a t i o n o f Buchanan's a s s e s s m e n t i s that r e a l change

i s t o be sought not i n t h e t e x t , but i n t h e d i r e c t i o n s f o r

p e r f o r m a n c e . F a c t o r s s u c h as t h e m i g r a t i o n o f t h e a l t a r back

t o t h e e a s t w a l l from i t s 1552 p o s i t i o n i n t h e m i d s t of the

congregation, t h e manual a c t i o n s a t t a c h e d t o b l e s s i n g t h e

b r e a d and wine, and t h e r e v e r e n t d i s p o s i t i o n o f any r e s i d u e

a l l o w t h e 1662 s e r v i c e t o t r a n s g r e s s t h e b o u n d a r i e s of i t s

v e r b a l a r c h i t e c t u r e . A l t h o u g h t h e 1552 o r i e n t a t i o n towards a

l e g a l i s t i c God i s p r e s e r v e d i n t h e Ten Commandments, t h e

p r o c e s s o f a c o n s e c r a t i o n which o c c u r s beyond t h e

worshippers reminds them o f t h e i r a n t i c i p a t i o n o f t h e

Kingdom, w h i l e t h e words o f a d m i n i s t r a t i o n c o n v i n c e them

t h a t t h e i r a c t i o n h a s been a t r u e p a r t i c i p a t i o n i n t h e body

of C h r i s t , i n p r e p a r a t i o n f o r h i s coming a g a i n . I n t h i s

l i g h t , t h e t e r m i n a lywvutsrponmlkihgfedcbaWTSRPIDCB
gloria i n 1662 t r u l y c a n a f f i r m t h e

g l o r y t h a t has m a n i f e s t e d itself i n the e u c h a r i s t i c

c e l e b r a t i o n , whereas t h e 1552 gloria, i n t h e same p o s i t i o n ,

has l e s s of a s e n s e of t h e h e a v e n l y mystery t o endorse i t s

acclamation.

19. i b i d 31
 96

2.13 Proposing imd appsopsiafeirigfefo®Kingdom

Buchanan's d e s c r i p t i o n of t h e r o l e of 'props', p r i n c i p a l l y

the remote a l t a r w i t h i t s l i n e n c l o t h i n 1662, r e a l l y

demands f r e s h c o n s i d e r a t i o n of t h e c o n v e n t i o n a l ways o f

thinking about embarking upon l i t u r g i c a l a c t i v i t y , and

a n t i c i p a t e s t h e c o n c e r n of l i t u r g i c a l h e r m e n e u t i c s w i t h t h e

threshold p o s i t i o n s that locate the worshippers with respect

t o t h e p r o p o s a l and a p p r o p r i a t i o n of t h e Kingdom.

R e f l e c t i o n on t h e d i f f e r e n c e s t h a t c h a r a c t e r i s e t h e 1549,

1552 and 1662 communion o r d e r s g i v e s a c l e a r i n d i c a t i o n of

the d i s t i n c t w o r l d t h a t e a c h communion r i t e p r o p o s e s . A

conclusion o f t h i s k i n d might appear, a t f i r s t , t o be

incompatible with the stated contention that liturgical

r i t e s c h a r a c t e r i s t i c a l l y b o t h p r o p o s e t h e Kingdom, and t a k e

it as t h e i r r e f e r e n t . I n r e p l y , I will say that the concepts

of a r e f e r e n t and aywvutsrponmlkihgfedcbaWTSRPIDCB
proposed world have t h e i r own

integrities, b o t h i n s e c u l a r and i n l i t u r g i c a l discourse.

As R i c o e u r h a s shown i n h i s d i s c u s s i o n o f F r e g e ' s categories

of ' s e n s e ' and ' r e f e r e n c e ' , t h e r e need not be a u n i q u e

reference f o r every sense, s i n c e d i f f e r e n t a r t i c u l a t i o n s

might convey d i f f e r e n t s e n s e s o f t h e same e n t i t y o r c o n c e p t

(RM 217-218) . I n company w i t h a l l b r a n c h e s o f h e r m e n e u t i c s ,

l i t u r g i c a l h e r m e n e u t i c s i s committed t o r e s i s t i n g narrowly

representational claims t h a t demand a one-to-one

 97

correspondence between t h e p r o p o s e d w o r l d and t h e mechanism

of p r o p o s a l .

The c h a p t e r has argued t h a t t h e b u s i n e s s of a p p r o p r i a t i n g

t h e proposed w o r l d of a l i t u r g i c a l t e x t starts from i t s

structure, as t h i s i s r e v e a l e d through performance, an

assumption that i s c o n s i s t e n t with the broadest terms of

hermeneutics. Ricoeur gives a p r e l i m i n a r y d e f i n i t i o n of

" [ h ] e r m e n e u t i c s " as " s i m p l y t h e t h e o r y t h a t r e g u l a t e s t h e

transition from t h e s t r u c t u r e of t h e work t o t h e w o r l d of

t h e work" i n h i s s t u d y of "Metaphor and R e f e r e n c e " (RM 220).

To some e x t e n t , t h i s i s the premise I have u s e d i n showing

how t h e o r g a n i s a t i o n of components i n a l i t u r g i c a l r i t e can

contribute to proposing a world, without setting

restrictions on what t h a t w o r l d s h o u l d be. However, R i c o e u r

i n s i s t s that t h i s i s only a " f i r s t approximation" t o the

whole q u e s t i o n of r e f e r e n c e i n d i s c o u r s e . The n e x t s t e p i s

to go beyond "the r e s t r i c t i o n of r e f e r e n c e t o s c i e n t i f i c

s t a t e m e n t s . " Hence, i n a "second formulation", Ricoeur

argues t h a t :

the l i t e r a r y work through t h e s t r u c t u r e p r o p e r t o

i t d i s p l a y s a w o r l d o n l y under t h e c o n d i t i o n t h a t
the reference of descriptive discourse is
suspended. Or t o put i t a n o t h e r way, d i s c o u r s e i n
t h e l i t e r a r y work s e t s out i t s d e n o t a t i o n a s a
second-level denotation, by means of the
suspension of the f i r s t - l e v e l denotation of
discourse.
(RM 221)
 98

With t h i s as a guide, we can say of 1549 and 1552 that both

o r d e r s propose t h e Kingdom, a l t h o u g h each p r e s e n t s i t

u n i q u e l y . But t h e r e remains a f u r t h e r step i f the

w o r s h i p p e r s ' e x p e r i e n c e i s t o be p r o p e r l y a c c o u n t e d for.

L i t u r g y i n a c t i o n does not a l l o w t h e l u x u r y of distanciation

by w r i t i n g t h a t i s fundamental t o R i c o e u r ' s textual

h e r m e n e u t i c s . The a c t u a l words of t h e r i t e and i t s

s a c r a m e n t a l s i g n s have an a c t i v e r o l e i n p r o v i d i n g t h e

worshippers w i t h t h e means f o r i m a g i n i n g , and l a y i n g c l a i m

to t h e Kingdom. T h e r e f o r e , under t h e p e r f o r m a t i v e c o n d i t i o n s

attached to l i t u r g i c a l t e x t s , the " f i r s t - l e v e l denotation of

d i s c o u r s e " remains important, even where we accord primary

importance t o t h e " s e c o n d - l e v e l d e n o t a t i o n " or p r o p o s e d

w o r l d . Mark S e a r l e has w r i t t e n :

Sacraments, l i k e metaphors, a r e s u c c e s f u l t o t h e
degree t h a t t h e y s u c c e e d i n p o i n t i n g beyond t h e i r
literal meaning, y e t a l s o like metaphor they
cannot d i s p e n s e w i t h t h a t l i t e r a l meaning. B r e a d
has t o be b r e a d i n t h e u s u a l l y a c c e p t e d s e n s e of
t h e term (. . .) f o r i t t o be an adequate
sacramental s i g n . 2 0

Any o t h e r c o n c l u s i o n would deny t h e r e a l i m p o r t a n c e of t h e

d i f f e r e n c e s between 1549 and 1552 .21

20. Mark S e a r l e " L i t u r g y as Metaphor"ywvutsrponmlkihgfedcbaWTSRPIDCB

Worship 55 (1981) 107
21. D a v i d J a s p e r ' s r e a d i n g of t h e 154 9 communion r i t e i n
Rhetoric, Power and Community t a k e s t h e f i r s t - l e v e l
s t r u c t u r e s of t h e work through a p r o c e s s of a c u t e r h e t o r i c a l
s c r u t i n y . T h i s p r o d u c e s an account of 1549 as a
m a n i p u l a t i v e , o p p r e s s i v e , and s i n i s t e r document. W h i l e I do
not agree e n t i r e l y w i t h J a s p e r ' s c o n c l u s i o n s , h i s
d e m o n s t r a t i o n of t h e power of t h e l i t u r g i c a l t e x t as i t i s
p e r f o r m e d t o i n f l u e n c e t h e w o r s h i p p e r must remain a c e n t r a l
consideration in l i t u r g i c a l interpretation.
 99

T h i s r e t u r n s t h e debate t o t h e whole i s s u e o f t h e

r e l a t i o n s h i p between l i t u r g i c a l t e x t s and t h e i r

p e r f o r m a n c e s , and between r i t e s i n action, and t h e t e x t s

that f u r n i s h t h e i r p a t t e r n s . L i t u r g i c a l hermeneutics i s able

to add t o t h i s d i s c u s s i o n , t h e c o n v i c t i o n t h a t t h e

w o r s h i p p e r s b r i n g an i n i t i a lywvutsrponmlkihgfedcbaWTSRPIDCB
faith i n t h e w o r l d b e i n g

proposed to their participation. I n the presence of f a i t h ,

the world of t h e r i t e i s e x p r e s s e d both i n the " f i r s t - " and

in t h e " s e c o n d - l e v e l d e n o t a t i o n " of t h e l i t u r g i c a l a c t . The

s t r u c t u r a l and l i n g u i s t i c modes o f p r o p o s a l c o n f r o n t t h e

people a t the f i r s t l e v e l with the o f f i c i a l statements of

the F a i t h . But through t h i s first l e v e l of p r e s e n t a t i o n , t h e

w o r s h i p p e r s r e a c h t h e second l e v e l which i s t h e i r p r o j e c t e d

i n h e r i t a n c e . The l i t u r g i c a l r i t e proposes a way of

appropriating t h e w o r l d o f t h e Kingdom, which i s o n l y v a l i d

if t h e p a r t i c i p a n t s b e l i e v e i n t h e Kingdom. T h i s makes i t

all t h e more u r g e n t t h a t t h e s t r u c t u r e s of t h e l i t u r g i c a l

work s h o u l d s t a n d up t o s c r u t i n y , even when t h e i r literal

and immediate i m p l i c a t i o n s a r e h a r d t o r e c o n c i l e w i t h t h e

God we " g u e s s " a t , as a f i r s t step i n the i n t e r p r e t a t i v e

task.

2.14 F a i t h , Doctrine and R i s k

The f i n d i n g s o f t h i s comparison of t h e 1549, 1552 and 1662

communion o r d e r s argue t h a t , d e s p i t e o b v i o u s structural

 100

impediments, e a c h o r d e r makes a v a i l a b l e a p r o p o s a l o f t h e

Kingdom, which can be f o l l o w e d and a p p r o p r i a t e d t h r o u g h t h e

development of t h e r i t e . In fact, the d i f f i c u l t i e s i n the

r i t e s t h e m s e l v e s a r e p e r h a p s more i m p o r t a n t t o t h e

h e r m e n e u t i c i n v e s t i g a t i o n o f t h e s t r u c t u r e and language o f

l i t u r g y t h a n t h o s e i n s t a n c e s which l e a d s e l f - e v i d e n t l y t o

t h e promise o f t h e Kingdom. T h i s c o n t e n t i o n r e s t s on t h e

premise t h a t i t i s through such d i f f i c u l t i e s t h a t t h e

h e r m e n e u t i c r e l a t i o n s h i p between f a i t h and d o c t r i n e - o r

f a i t h and t h e F a i t h - emerges. F u r t h e r m o r e , i t shows t h e

d i f f e r e n c e between h a v i n g f a i t h i n t h e r i t e , and h a v i n g

f a i t h i n t h e Kingdom. F o r i f w o r s h i p p e r s were t o i n v e s t

t h e i r f a i t h i n a s i n g l e t e x t u a l form t h e i r participation

would be m e a n i n g l e s s .

L i t u r g i c a l h e r m e n e u t i c s c a n o n l y d e s c r i b e t h e r i s k of

undertaking a c t s of worship w i t h i n d o c t r i n a l l i m i t s , i n

order t o a t t a i n the proposed w o r l d of t h e Kingdom. As Mark

S e a r l e h a s s a i d o f t h o s e who hand t h e m s e l v e s o v e r t o t h e

d i s c i p l i n e of l i t u r g y :

[ J ] u s t a s metaphor c a n o n l y o p e r a t e as metaphor
for those who recognize i t s metaphorical
c h a r a c t e r , so l i t u r g y c a n o n l y a c t as a d i s c l o s u r e
of God t o t h o s e who s u r r e n d e r t h e i r c l a i m t o know
b e f o r e h a n d what i t means and who w i l l a l l o w i t s
l i t e r a l meaning t o s e r v e e a c h time a f r e s h a s t h e
starting point f o r the d i s c o v e r y of further
meaning. 22

22. op. c i t 116-117

 101

CHAPTER THREE : THRESHOLD POSITIONS I N

THE EUCH&RISTXC RITE OF THE ALTERNATIVE SERVICE BOOKzyxtsnmlhTMB

19B0

3.1 Introduction

The comparative t r e a t m e n t o f t h e t h r e e P r a y e r Book communion

rites has shown how d i f f e r e n t v e r s i o n s o f a l i t u r g y i n

performance can g a t h e r t h e l i f e a n d needs o f a w h o l e

community t o w a r d s t h e focus o f t h e i r shared inheritance,

u n d e r t h e f o r m o f an e s t a b l i s h e d p r a c t i c e of worship. I have

argued t h a t , w h i l e t h e p r e c i s e mode o f p r e s e n t a t i o n o f t h e

Faith i n e a c h case d i r e c t l y a f f e c t s t h e way i n w h i c h t h e

Kingdom i s p r o p o s e d , t h i s n e e d n o t i m p o s e undue r e s t r i c t i o n s

on t h e f a i t h o f t h e a d d r e s s e e s o f t h e p r o p o s a l . Renewed

personal f a i t h i s certainly a desirable result of well-

designed liturgy, b u t t h e obverse of this i s the principle

that even l i t u r g y designed t o enforce a p a r t i c u l a r doctrinal

position c a n be s u s t a i n e d b y i t s g r o u n d i n g i n the faith of

its practitioners.

In t h i s chapter, I s h a l l pursue t h e hermeneutic relationship

between f a i t h and t h e F a i t h t o a further stage. This builds,

in part, on t h e a s s u m p t i o n that the faith of individuals i s

both p r i o r t o public statements o f t h e F a i t h , and

reappropriated through p a r t i c i p a t i o n i n the l i t u r g i c a l

a c t i o n s where s u c h s t a t e m e n t s occur. I t w i l l be a f o u n d i n g

premise of the investigation that, through t h e cognitive

 102

p r o p o s i t i o n s of the F a i t h , worshippers find themselves

placed i n the prospect o f t h e Kingdom i n what I have d e f i n e d

asywvutsrponmlkihgfedcaWUTSROMLIEDCB
threshold positions. From t h e s e p o s i t i o n s , the

i n d i v i d u a l s who make up t h e c o n g r e g a t i o n a r e empowered t o

make t h e i r p e r s o n a l a p p r o p r i a t i o n , i n f a i t h , of the promises

set o u t i n t h e r i t e . The a c t i o n o f t h e community, i n

r e p e a t e d l y p r o c l a i m i n g t h e F a i t h t h e y h o l d i n common,

therefore centres the repeated presenting of s e l f by

i n d i v i d u a l members o f a c o n g r e g a t i o n on t h e p r e s e n c e o f God

anticipated i n faith.

In d e v e l o p i n g t h i s theme t h r o u g h t h e s t u d y o f a.single

i n s t a n c e , t h e ASB R i t e A e u c h a r i s t , some o f t h e p a r a d o x e s o f

the liturgical phenomenon w h i c h have so f a r o n l y b e e n

implicit assume a more p r o m i n e n t position. Hence t h e

assumptions h i t h e r t o c o n f i n e d t o the general background of

liturgical hermeneutics - t h a t rites are s i m u l t a n e o u s l y text

and action ; t h a t performers of l i t u r g y are not p r o p e r l y

d i s t i n g u i s h a b l e f r o m t h e a c t i o n t h e y engage i n ; t h a t the

finite n a t u r e o f each p e r f o r m a n c e n e v e r t h e l e s s p o i n t s t o an

e s c h a t o l o g i c a l prospect beyond i t s e l f - can be shown t o be

centred p a r a d i g m a t i c a l l y i n the act of worship.

As a p r e a m b l e t o t r a c i n g t h e movement o f t h e R i t e A

eucharist through i t s successive stages, the discussion w i l l

a d d r e s s t h e engagement o f t h e p a r t i c i p a n t s i n the r i t e , with

special reference t o the issue of the creative development

 103

of i n d i v i d u a l s u b j e c t i v i t y through l i t u r g i c a l performance . 1

T h i s l e a d s i n t o t h e t e x t u a l d i s c u s s i o n , where I s h a l l argue

that, as t h e r i t e moves c l o s e r t o t h e c o n s e c r a t i o n a n d

communion, so i t p r o m o t e s an i n c r e a s i n g d i m e n s i o n o f

i n t i m a c y b e t w e e n t h e human w o r s h i p p e r a n d t h e God who i s

p r e s e n t i n t h e a c t o f w o r s h i p . D r a w i n g on t h e n o t i o n o f t h e

'written performative', the discussion w i l l suggest that

this concept o f f e r s a v a l u a b l e way o f a c c o u n t i n g f o r t h e

i n d i v i d u a l c o m m u n i c a n t s c o n v i c t i o n t h a t he o r she i s
1

responding t o a personal c a l l t o p a r t i c i p a t e i n the r i t e .

The f i n a l p a r t o f t h e c h a p t e r r e f l e c t s on what has been

revealed through i t s p r o j e c t i o n o f performance, with

p a r t i c u l a r a t t e n t i o n t o t h e e l u s i v e i s s u e o f meaning i n

liturgical rites. Taking i t s bearings f r o m P a u l de Man's

concern with the materiality o f language, and Heidegger's

account of t h e place of t r u t h i n t h e work o f a r t , i t w i l l

contend t h a t t o t i e l i t u r g y t o f i x e d c l a i m s o f t r u t h and

meaning would amount t o d e n y i n g t h e power o f l i t u r g y t o

i n t e r p r e t e x i s t e n c e a f r e s h - a t each c e l e b r a t i o n . I fthe

d e l i c a t e balance between t h e i n s t i t u t i o n a l i s e d proclamation

of t h e Faith, and t h e w o r s h i p p e r s ' ongoing discovery of the

f a i t h t h a t u n d e r w r i t e s i n s t i t u t i o n a l i s e d p r a c t i c e i s t o be

1 . The q u e s t i o n o f t h e r e c o n f i g u r a t i o n o f s u b j e c t i v i t y
t h r o u g h t h e a p p r o p r i a t i o n o f t h e p r o m i s e o f t h e Kingdom i s
c e n t r a l t o a l l l i t u r g i c a l hermeneutic c o n s i d e r a t i o n s . I
r e t u r n t o t h e t o p i c i n g r e a t e r d e t a i l i n C h a p t e r Seven,
w h e r e i t w i l l be t h e f o c u s o f a r e a d i n g o f t h e ASB f u n e r a l
service.
 104

m a i n t a i n e d , a l l j u d g e m e n t s on l i t u r g i c a l m e a n i n g must remain

provisional.

3.2 S\abj®etivifcy mnd Human Pofesnfci&l i n L i t u r g y

At i t s commencement, t h e l i t u r g i c a l r i t e opens up a s p a c e ,

where t h e p a r t i c i p a n t s ' faithful response t o a p e r c e i v e d

call t o worship (e.g. i n performing the eucharist, or

baptising a c h i l d ) meets t h e c a p a c i t y o f t h e r i t e t o make a

suitable structure available, and t h r o u g h t h i s , t o proclaim

the Kingdom. Gadamer has d e s c r i b e d t h i s k i n d o f space as a

" f i e l d of play", s e t t i n g o u t i t s r e l a t i o n s h i p t o t h e "game",

as p a r t o f h i s complex n o t i o n o f p l a yywvutsrponmlkihgfedcaWUTSROMLIEDCB
[Spiel]. The " f i e l d o f

play" i s defined from i n s i d e i t s own b o u n d a r i e s , b y t h e

" s t r u c t u r e t h a t d e t e r m i n e s t h e movement o f t h e game f r o m

within." I t i s n o t d i c t a t e d by i t s e n c o u n t e r s w i t h t h e

external f a c t o r s t h a t touch i t s boundaries (TM 1 0 7 ) . Viewed

as a " f i e l d of play", the r i t e offers a recognisable set of

structures, w i t h t h e power t o p r o p o s e a w o r l d . These

structures a c t upon t h e f a i t h o f an i n t e r p r e t a t i v e c o m m u n i t y

t h a t engages i n t h e a c t i o n w h i c h d e f i n e s t h e f i e l d , namely,

proclaiming the Faith.

Gadamer's t h e o r y o f p l a y maintains consistently that i t i s

the game w h i c h p l a y s t h e p l a y e r s , where p l a y i s understood

in a m i d d l e v o i c e s e n s e . He d e a l s i n some d e p t h w i t h t h e

special i n s t a n c e o f t h e ' p l a y ' o f human s u b j e c t i v i t y , i n

 105

o r d e r t o show t h a t e n g a g i n g s e r i o u s l y i n p l a y i s a

commitment t h a t c a r r i e s w i t h i t dangers and r i s k s :

Thus we s a y o f someone that he p l a y s with

possibilities or with plans. What we mean i s
c l e a r . He s t i l l has n o t c o m m i t t e d h i m s e l f t o t h e
p o s s i b i l i t i e s as t o s e r i o u s a i m s . He s t i l l has t h e
f r e e d o m t o d e c i d e one way o r t h e o t h e r , f o r one o r
t h e o t h e r p o s s i b i l i t y . On t h e o t h e r hand, t h i s
f r e e d o m i s n o t w i t h o u t d a n g e r . R a t h e r , t h e game
i t s e l f i s a r i s k f o r t h e p l a y e r . One c a n p l a y o n l y
w i t h s e r i o u s p o s s i b i l i t i e s . O b v i o u s l y t h i s means
t h a t one may become so e n g r o s s e d i n t h e m t h a t t h e y
o u t p l a y one, as i t w e r e , a n d p r e v a i l o v e r one. The
a t t r a c t i o n t h a t t h e game e x e r c i s e s on t h e p l a y e r
lies i n this risk. One enjoys a freedom o f
d e c i s i o n w h i c h a t t h e same t i m e i s e n d a n g e r e d a n d
irrevocably limited.
(TM 10 6)

This a p p l i e s , o f course, t o c o n v e n t i o n a l games, s u c h as

"jig-saw puzzles." I t has more i m p o r t a n t implications i n the

case o f s e r i o u s p l a y , where s u b j e c t i v i t y itself i s a t stake

as one c o m m i t s o n e s e l f t o t h e p o s s i b i l i t i e s o f a course o f

action. Liturgical rites, w h i c h demand significant

commitments a n d c a r r y p r o p o r t i o n a t e l y s i g n i f i c a n t risks, are

s u b j e c t t o Gadamer's u n c o m p r o m i s i n g d i s t i n c t i o n between

s e r i o u s and c a s u a l p l a y :

I f , f o r t h e sake o f e n j o y i n g h i s own f r e e d o m o f
d e c i s i o n , someone a v o i d s m a k i n g p r e s s i n g d e c i s i o n s
or plays with possibilities that he i s not
s e r i o u s l y e n v i s a g i n g and w h i c h , t h e r e f o r e , o f f e r
no r i s k t h a t he w i l l choose t h e m a n d t h e r e b y l i m i t
h i m s e l f , we say he i s o n l y " p l a y i n g w i t h l i f e "
(verspielt) .
(TM 106)
 106

Gadamer's t r e a t m e n t o f p l a y i n t h e f i r s t s e c t i o n o fywvutsrponmlkihgfedca
Truth

and Method ("The Q u e s t i o n o f T r u t h as i t Emerges i n t h e

E x p e r i e n c e o f A r t " ) p r o v i d e s what R i c o e u r has h a i l e d as an

e x c e l l e n t u n d e r s t a n d i n g o f t h e "power o f t h e t e x t t o open a

dimension o f r e a l i t y . " T h i s , Ricoeur says, i s thanks t o t h e

a e s t h e t i c work's m i m e t i c c a p a c i t y t o r e d e s c r i b e e x p e r i e n c e

through f i c t i o n . He c r i t i c i s e s Gadamer, h o w e v e r , f o r f a i l i n g

t o pursue t h e i s s u e o f experience. Since t h e "hermeneutics

of t r a d i t i o n " does n o t p r e s s t h e " r e l a t i o n b e t w e e n fiction

and r e d e s c r i p t i o n " f u r t h e r , i t unavoidably ignores t h e

"critical theme" t h a t i s c r u c i a l i n Heidegger's analysis of

b e i n g , a n d f u n d a m e n t a l i n b o t h R i c o e u r ' s a n d Gadamer's

p h i l o s o p h i c a l development. Ricoeur urges readers t o

" [ r ] e c a l l how H e i d e g g e r c o n j o i n s u n d e r s t a n d i n g t o t h e n o t i o n

of ' t h e p r o j e c t i o n o f my ownmost p o s s i b i l i t i e s ' " (HCI 9 3 ) .

" [ T ] h i s s i g n i f i e s t h a t t h e mode o f b e i n g o f t h e w o r l d opened

up b y t h e t e x t i s t h e mode o f t h e p o s s i b l e , or better of the

power-to-be". R i c o e u r goes on t o show t h a t t h i s i s the

"centre o f t h e subversive f o r c e o f t h e imaginary", which

uses t h e p r e s e n t s i t u a t i o n t o r e v e a l something b e t t e r . I n

t h e i d e o l o g i c a l framework t o which Ricoeur refers

particularly, t h e s u b v e r s i v e consequences o f r e c o g n i s i n g

one's p o w e r - t o - b e t h r o u g h t h e p o e t i c i m a g i n a t i o n will

r e v e r b e r a t e a g a i n s t t h e e s t a b l i s h e d o r d e r , and c h a l l e n g e i t

w i t h r e p l a c e m e n t b y an a l t e r n a t i v e o r d e r .
2

2. T h i s c h a p t e r w i l l n o t p u r s u e t h e i d e o l o g i c a l i m p l i c a t i o n s
o f R i c o e u r ' s c r i t i q u e , t h e i d e a s o f w h i c h a r e expanded i n
h i s Lectures on Ideology and Utopia e d . G.H. T a y l o r New
 107

& K ' i s t i e Language a n d T h r e s h o l d Coneapfes

3.3 l u e h ywutsrponlihgfedcaSOLKH

The w o r k i n g h y p o t h e s i s of t h i s r e a d i n g o f t h e ASB

e u c h a r i s t i c order i s t h a t t h e performance o f t h e r i t e i s

i n s t r u m e n t a l i n p l a c i n g t h e c o n g r e g a t i o n i n aywvutsrponmlkihgfedcaWUTSROMLI
threshold

position w i t h r e s p e c t t o t h e Kingdom. From t h i s vantage

point, t h e y can e x e r c i s e t h e i r " p o w e r - t o - b e " i t s members,

and hence b e n e f i c i a r i e s o f t h e d i v i n e p r o m i s e . The

discussion follows t h e experience o f t h e individual who

presents him- o r h e r s e l f t o t h e r i t e as a member o f t h e

worshipping community, w i t h t h e p r o j e c t o f d e t e r m i n i n g how

the rite can d i s c o v e r t h e i n d i v i d u a l ' s p o t e n t i a l t o be

recreated i n worship. This e n t a i l s c o n s i d e r i n g how a certain

experience of subjectivity i s temporarily laid aside, i n

p r e p a r a t i o n f o r i t s renewal i n an e n h a n c e d f o r m i n t h e

process of appropriation.

As i n t h e case o f t h e BCP communion s e r v i c e s , a structural

m e t h o d r e l a t e d t o e u c h a r i s t i c l a n g u a g e i n i t s r o l e as a

threshold language offers an a c c e s s i b l e r o u t e t o w a r d s t h e

hermeneutic c o n c e r n s o f t h e ASB r i t e . There a r e , o f course,

other features of l i t u r g i c a l performance which have e q u a l l y

Y o r k : C o l u m b i a U n i v e r s i t y P r e s s , 1986, as w e l l as i n an
i n t e r v i e w w i t h R i c h a r d K e a r n e y , p u b l i s h e d as "The C r e a t i v i t y
o f Language" i n Dialogues with Contemporary Continental
Thinkers M a n c h e s t e r : M a n c h e s t e r U n i v e r s i t y P r e s s , 1984 15-
36. I t s i n t e r e s t i s i n t h a t H e i d e g g e r i a n " p o w e r - t o - b e " w h i c h
i s n o t p r o p e r l y a d d r e s s e d i n Gadamer's h e r m e n e u t i c a l
approach t o t h e q u e s t i o n o f t r u t h i n a r t .
 108

i m p o r t a n t s t r u c t u r a l c l a i m s , p r e e m i n e n t l y music and p h y s i c a l

g e s t u r e . Raymond W a r r e n ' s c o n t r i b u t i o n t o D a v i d J a s p e r a n d

R o n a l d J a s p e r ' sywvutsrponmlkihgfedcaWUTSROMLIEDCB
Language and the Worship of the Church, f o r

i n s t a n c e , g i v e s an e x e m p l a r y and d e t a i l e d account o f t h e

ways i n w h i c h m u s i c can a s s i s t i n d e v e l o p i n g emphases i n

liturgical a c t i o n . Lack o f e x p e r t i s e i s o n l y one r e a s o n f o r

3

o m i t t i n g a n y c o n s i d e r a t i o n o f t h e s e e l e m e n t s i n w o r s h i p . The

t r e n d i n t h e methodology which t h i s t h e s i s e s t a b l i s h e s , with

its r e l i a n c e on R i c o e u r , Gadamer, a n d i n due c o u r s e , D e r r i d a

and A u s t i n , i s towards issues o f language. This d i c t a t e s t h e

scope o f i t s c o n s i d e r a t i o n s .

As a t h r e s h o l d l a n g u a g e , liturgical language performs two

functions. I n a p u r e l y p r a g m a t i c way, i t s e p a r a t e s t h e w o r l d

f r o m t h e Church by a d a p t i n g t h e language o f o r d i n a r y secular

exchange t o a r e c o g n i s a b l e , b u t a l s o r e c o g n i s a b l y different

liturgical p u r p o s e . I n an e s c h a t o l o g i c a l way, i t b o t h

s e p a r a t e s and u n i t e s t h e l i t u r g i c a l community and t h e

Kingdom o f God b y i t s t r a i t s o f r e p e a t a b i l i t y and futurity.

W o r s h i p p i n g c o m m u n i t i e s p e r f o r m t h e e u c h a r i s t r e g u l a r l y as

an a c t o f remembrance, u n t i l C h r i s t ' s coming again, but a l l

t h e i r hopes a n d a l l t h e p r o m i s e s o f t h e r i t e a r e

3. Raymond W a r r e n "Music a n d t h e L i t u r g y " i n D a v i d J a s p e r &

R.C.D. J a s p e r ( e d s . ) Language and the Worship of the Church
London : M a c m i l l a n , 1990 1 9 6 - 2 1 1 . W a r r e n d e m o n s t r a t e s how
m u s i c can u n d e r l i n e p a t t e r n s i n l i t u r g i c a l d e v e l o p m e n t ,
r e i n f o r c e l i t u r g i c a l s t r u c t u r e , obscure l i t u r g i c a l
s t r u c t u r e , and p r o v i d e a p p r o p r i a t e s t r u c t u r a l d i v i s i o n s
b e t w e e n t h e v a r i o u s s t a g e s i n t h e a c t i o n . The i n t r i c a c i e s o f
t h e p o s s i b i l i t i e s w h i c h he r a i s e s d e s e r v e t h e k i n d o f
s u s t a i n e d a t t e n t i o n w h i c h my s t u d y i s u n a b l e t o p r o v i d e .
 109

grammatically invested with a future value. In practice, i t

is a l m o s t i m p o s s i b l e t o i s o l a t e t h e t w o p r o c e s s e s . Any

a n a l y s i s t h a t b e g i n s w i t h an e m p h a s i s on t h e one w i l l find

itself caught up i n t h e o t h e r .

D a v i d T r a c y t a k e s up t h e c o m p l e x topic of religious language

w i t h e m p h a s i s on i t s e s c h a t o l o g i c a l c a p a c i t y . He justifies

h i s use o f t h e t e r m " l i m i t - l a n g u a g e " t o d e s c r i b e r e l i g i o u s

language by s a y i n g t h a t such language i s unique i n having

"what one m i g h t c a l l t h a t final 'oddness' o f b r i n g i n g

o r d i n a r y language forms (proverbs, sayings, parables) t ot h e

limit o f l a n g u a g e b y s u c h s t r a t e g i e s as i n t e n s i f i c a t i o n a n d

t r a n s g r e s s i o n " . By " g o i n g t o t h e l i m i t
4
o f language" , i t 5

becomes "a ' l i m i t 1

dimension t o t h i s world, t h i s experience,

this l a n g u a g e " . T r a c y makes i t p l a i n t h a t h i s u n d e r s t a n d i n g

6

l o o k s towards a r e f e r e n t beyond t h e l i m i t s of mortal

experience :

O n l y a l i m i t - l a n g u a g e can a n d does a p p r o p r i a t e l y
d i s c l o s e t h a t f i n a l realm of meaningfulness t o our
l i v e s , t h a t 'other' t r u s t i n g f a i t h f u l dimension t o
our e x i s t e n c e , w h i c h may a d e q u a t e l y a l l o w t h e
e x p l i c i t acknowledgement t h a t t h e whole o f o u r
e x i s t e n c e i s o t h e r t h a n a ' g e t t i n g and spending,'
o t h e r t h a n a b s u r d , o t h e r even t h a n t h e r e a l , t h e
' e v e r y d a y ' w o r l d . T h a t o t h e r d i m e n s i o n may be
p e r c e i v e d f l e e t i n g l y b u t w i t h some i m m e d i a c y i n
l i m i t - s i t u a t i o n s . I t s p r e s e n c e may be m e d i a t e d b y
r e f l e c t i o n upon t h e m e a n i n g o f t h e l i m i t - q u e s t i o n s
of scientific and m o r a l activity. At these
moments, we may see o u r s e l v e s t u r n i n g t o t h e
l i m i t - l a n g u a g e s o f r e l i g i o n i n o r d e r t o see how

4. D a v i d T r a c yywvutsrponmlkihgfedcaWUTSROMLIEDCB
Blessed Rage for Order 132
5. i b i d 125
6. i b i d 126 ; 131 See a l s o R i c o e u r ' s "The S p e c i f i c i t y o f
R e l i g i o u s Language".
 110

they t r y to represent that 'other', that limit-

dimension of our l i v e s . 7

T h e r e i s a h e a l t h y v e i n o f common sense w h i c h r u n s t h r o u g h

T r a c y ' s a c c o u n t i n h i s i n s i s t e n c e t h a t human knowledge,

language and e x p e r i e n c e a r e l i m i t e d . The function of a

l i m i t - l a n g u a g e , he m a i n t a i n s , i s t o show t h a t t h e r e i s a

such a l i m i t , but t h a t t h i s does n o t j u s t i f y

misappropriations of r e l i g i o n :

With the category ' l i m i t ' one may reject both

supernaturalist trading i n the extraordinary-
o r d i n a r y ' w o r l d o f r e l i g i o n " and a l l t o e a s y , t o o
l a z i l y l i b e r a l c l a i m s t h a t t h e ' r e a l ' meaning o f
religion i s an e t h i c a l , o r an a e s t h e t i c , o r a
p s e u d o - s c i e n t i f i c one.8

T r a c y ' s t h o u g h t n e v e r t h e l e s s r e m a i n s open t o t h e c h a r g e that

it i s u n d u l y p r e o c c u p i e d w i t h t h e way i n which consciousness

of l i m i t s conditions mortal l i f e . Surely t h i s i s not f a r

removed f r o m H e i d e g g e r ' s secular notion of being-towards-

d e a t h , and i n t h a t case, e t h i c a l , a e s t h e t i c and scientific

q u e s t i o n s are l i a b l e t o supercede the eschatological

imperatives which Tracy i s anxious t o address. I t i s here,

therefore, that the understanding of 'threshold' s h o u l d be

p r o p e r l y d i s t i n g u i s h e d from the p a r t i c u l a r k i n d of

existential view which i n f o r m s Heidegger's position. I n acts

of worship, the e x i s t e n t i a l possibility i s defined with

r e s p e c t t o t h e r e f e r e n t o f t h e Kingdom, p r o m i s e d t o each

7. i b i d 132
8. i b i d 133
 Ill

b e l i e v e r as t h e i n h e r i t a n c e o f s a l v a t i o n . A t h r e s h o l d

position i n liturgical e x p e r i e n c e does n o t l i m i t human

a c t i o n w i t h i n t h e c o n f i n e s o f t h i s w o r l d . On t h e c o n t r a r y ,

it i s t h e vantage point f r o m w h i c h w o r s h i p p e r s c a n t a k e up

their s t a n c e t o w a r d s t h e Kingdom. T h i s e f f e c t i v e l y switches

t h e p o l e s , so t h a t t h e t h r e s h o l d s o f m o r t a l e x p e r i e n c e a r e

considered i n the l i g h t of their implications f o r eternal

life.

Opening t h e L i t u r g i c a l
3.4ywutsrponlihgfedcaSOLKH Space

The e u c h a r i s t i c s t r u c t u r e focuses t h e s e c u l a r w o r l d and t h e

Kingdom o f God, b r i n g i n g t h e m s h a r p l y i n t o b e i n g f o r t h e

d u r a t i o n o f t h e r i t e which I have c a l l e d l i t u r g i c a l time.

T h i s o c c u r s n o t o n l y t h r o u g h d e v i c e s as o b v i o u s as

intercessions that i n c l u d e t h e concerns of the world i n the

p a r o c h i a l concerns o f t h e g a t h e r e d c o n g r e g a t i o n , b u t even

through simple, everyday formulae l i k e t h e g r e e t i n g s which

start the service :

The L o r d be w i t h y o u or The L o r d i s h e r e .
and a l s o w i t h you. His S p i r i t i s with us.
(ASB 119)

The f o r c e o f t h e u t t e r a n c e i s t w o f o l d . F i r s t l y , i t opens up

t h e space o f p e r f o r m a n c e by d i f f e r e n t i a t i n g t h e sacred from

t h e s e c u l a r i n human a c t i o n . T h i s owes much t o t h e s e m i -

a r c h a i c f o r m a l i t y o f t h e words. Secondly, i t joins the

 112

m o r t a l sphere t o t h e d i v i n e presence, drawing t h e

congregation into a d i a l o g i c s i t u a t i o n which will

c h a r a c t e r i s e t h e whole celebration.

Two Roman C a t h o l i c w r i t e r s have o f f e r e d i n s i g h t s i n t o this

form o f g r e e t i n g t h a t are e q u a l l y valuable f o r t h e Anglican

o r d e r . Mark S e a r l e f i n d s t h a t t h e g r e e t i n g a n d t h e

dismissal, although they are considered "'secondary' parts

of t h e Mass", a r e " c r u c i a l f o rdefining the i d e n t i t y of the

a s s e m b l y a n d t h e n a t u r e o f i t s common u n d e r t a k i n g " . F o r
9

Thomas K r o s n i c k i , t h e r e i s no d o u b t about what t h e "common

u n d e r t a k i n g " o r t h e " i d e n t i t y o f t h e assembly" e n t a i l s :

This g r e e t i n g and t h e c o n g r e g a t i o n ' s response

express t h e mystery o f t h e g a t h e r e d Church . . . .
The f u n c t i o n o f t h e g r e e t i n g i n t h i s c o n t e x t i s
n o t one o f welcome o r c a s u a l r e c o g n i t i o n as "Good
m o r n i n g " i s when s a i d as one meets a n o t h e r on t h e
street. Rather, the specific function of the
liturgical greeting i s t o mutually declare,
a f f i r m , a n d c o n f e s s t h a t t h e c o m m u n i t y has t a k e n
on a d i m e n s i o n b i g g e r t h a n i t s e l f . The e u c h a r i s t i c
assembly i s n o t s i m p l y a s o c i o l o g i c a l g r o u p i n g o f
i n d i v i d u a l s as a t a p u r e l y n o n r e l i g i o u s a f f a i r .
The a c t o f g a t h e r i n g t o w o r s h i p i s n o t t h e r e s u l t
o f p u r e l y human i n i t i a t i v e ; i t i s t h e r e s u l t o f
g r a c e c a l l i n g i n d i v i d u a l s t o become t h e e c c l e s i a l
b o d y . H a v i n g been g a t h e r e d t o w o r s h i p , i t has
become C h u r c h , e n g a g e d i n a c u l t i c a c t w i t h t h e
a c t i v e presence o f C h r i s t i n i t s m i d s t . 1 0

9. Mark S e a r l e "Semper R e f o r m a n d a : The O p e n i n g a n d C l o s i n g

R i t e s o f t h e Mass"ywvutsrponmlkihgfedcaWUTSROMLIEDCB
Shaping English Liturgy e d . P e t e r C. F i n n
& James M. S c h e l l m a n n W a s h i n g t o n D.C. : The P a s t o r a l P r e s s ,
1990 89
10. Thomas A. K r o s n i c k i "Grace a n d Peace : G r e e t i n g t h e
A s s e m b l y " Shaping English Liturgy 103-104
 113

The significance of the impulse towards the encounter with

Christ i s e m p h a s i s e d by t h e r e p e t i t i o n o f t h e g r e e t i n g at

t h e b e g i n n i n g o f t h e e u c h a r i s t i c p r a y e r . T h i s can be taken

to i n d i c a t e a new b e g i n n i n g as i t p o s i t i o n s the congregation

on t h e edge o f t h e m y s t e r y of consecration at the centre of

the service.

These two p o i n t s mark s u c c e s s i v e stages i n the journey of

worshippers t o the heart of the eucharist. On the first

occasion, t h e y are c a l l e d out o f t h e w o r l d , i n t o t h e Church.

That i n i t i a l commitment p r o p e l s t h e m onwards t o f u r t h e r

commitments and affirmations, so t h a t t h e worldly

allegiances of t h e i r e x i s t e n c e undergo r e c o n f i g u r a t i o n i n

the structure of the eucharist. The second t i m e t h a t the

greeting i s u s e d , t h e y have u n d e r g o n e p a r t of the

r e c o n f i g u r a t i o n process i n the preparatory actions of

penitence, teaching, intercession, and t h e m u t u a l exchange

o f t h e p e a c e . G r a d u a l l y , t h e y have been s c h o o l e d into

readiness f o r much c l o s e r a c c e s s t o t h e p r e s e n c e o f God than

the c r o s s i n g o f t h e b o u n d a r y b e t w e e n t h e w o r l d and the

C h u r c h p r e s u p p o s e s . T h e r e i s now a second d i v i d e t o c r o s s ,

between l i f e as a member o f t h e C h u r c h c o m m u n i t y , and life

l i v e d i n the being of Christ, as t h e P r a y e r o f Humble A c c e s s

envisages i t :

. . . G r a n t us t h e r e f o r e , g r a c i o u s L o r d ,
so t o e a t t h e f l e s h o f y o u r d e a r Son
Jesus C h r i s t
and t o d r i n k h i s b l o o d ,
 114

t h a t we may e v e r m o r e d w e l l i n him
and he i n u s . Amen.
(ASB 128)

3.5zyxtsnmlhTMB o f t h e Word
Thm MlnxstzyywutsrponlihgfedcaSOLKH

Between t h e s e t h r e s h o l d positions, there i s a sequence

leading from t h e Collect f o r Purity, through the confession,

a b s o l u t i o n ,ywvutsrponmlkihgfedcaWUTSROMLIEDCB
kyrie eleison, gloria, collect, O l d a n d New

Testament l e s s o n s , g o s p e l , sermon , creed, 11

intercessions

and peace, t o t h e o f f e r t o r y . These have t o be e v a l u a t e d

individually, as w e l l as b e i n g seen as p a r t of the

preparation f o r t h e e u c h a r i s t i c presence o f C h r i s t .

The Collect f o r P u r i t y and c o n f e s s i o n make t h e i n i t i a l a c t

o f commitment t o t h e l i f e t h a t w i l l be p r o p o s e d t o t h e

c o m m u n i t y w i t h i n t h e space o f t h e p e r f o r m a n c e . Their

courageous p r e s e n t a t i o n o f human f a l l i b i l i t y t o divine

inspection sustains the d u a l i t y of the mortal and d i v i n e

s p h e r e s i n a way t h a t e x e m p l i f i e s the ever-present r i s k i n

liturgical a c t i o n . They r e l y c o m p l e t e l y on f a i t h t h a t God

w i l l be m e r c i f u l , even t h o u g h t h e r i t e has s t i l l t o confirm

this faith i n t h e r e c i p r o c a l promises o f t h e F a i t h .

11. I n High Church p r a c t i c e , t h e g r e e t i n g f o r m u l a i s a l s o

u s e d t o i n t r o d u c e t h e g o s p e l a n d t h e sermon. T h i s i s a way
o f f i x i n g a t t e n t i o n on t h e p r e s e n c e o f God, w h i c h i s
r e v e a l e d t h r o u g h t h e f o u r gospels i n t h e i n c a r n a t e Jesus,
and i n t e r p r e t e d i n e x e g e s i s .
 115

The m u l t i p l e i n d i v i d u a l i t i e s i n t h e c o n g r e g a t i o n meet God i n

a gesture o f t o t a l exposure i n t h e C o l l e c t f o r P u r i t y :

A l m i g h t y God,
t o whom a l l h e a r t s a r e open,
a l l d e s i r e s known,
and f r o m whom no s e c r e t s a r e h i d d e n :
cleanse t h e thoughts o f our hearts
by t h e i n s p i r a t i o n o f y o u r H o l y S p i r i t ,
t h a t we may p e r f e c t l y l o v e y o u ,
and w o r t h i l y m a g n i f y y o u r h o l y name :
t h r o u g h C h r i s t o u r L o r d . Amen.
(ASB 119)

Although the collect's d e c l a r e d p u r p o s e o f l o v i n g God

"perfectly", and " w o r t h i l y [ m a g n i f y i n g ] [ h i s ] h o l y name",

has t h e c o n f i d e n t r i n g o f a Q.E.D. p r o o f , i t i s n o t o f f e r i n g

c e r t a i n t y i n exchange f o r c o m m i t m e n t . As I d e m o n s t r a t e d i n

the case o f t h e P r a y e r Book p l a c i n g o f t h e same c o l l e c t , God

i s b e i n g i n v i t e d i n t o t h e l i t u r g i c a l a c t i o n as t h e one who

takes c o n t r o l . The p r a y e r t h e r e f o r e p l a c e s a l l the

s e c u r i t i e s o f comfortable self-knowledge i n suspension, as

the people a w a i t t h e i n d e t e r m i n a b l e changes o f t h e H o l y

Spirit. From t h i s a r i s e s t h e q u e s t i o n o f how e x a c t l y God c a n

engage i n t h e a c t i o n t o w h i c h t h e c o m m u n i t y c a l l s h i m . Two

o p t i o n s a r e p o s s i b l e . The ASB r u b r i c u s u a l l y f o l l o w s t h e

C o l l e c t f o r P u r i t y w i t h t h e c o n f e s s i o n and a b s o l u t i o n , b u t

t h e r e i s an a l t e r n a t i v e p o s i t i o n f o r i t b e t w e e n t h e

i n t e r c e s s i o n s and t h e peace. I w i l l r e f e r t o these o r d e r s as

model I and model I I r e s p e c t i v e l y .

 116

I n model I , t h e p e n i t e n t i a l sequence p l a c e d a f t e r t h e

C o l l e c t f o r P u r i t y invokes God's i n i t i a t i v e b y an a c t o f

human i n i t i a t i v e . The c e l e b r a n t o r m i n i s t e r " i n v i t e s t h e

congregation t o confess t h e i r sins i n these or other

s u i t a b l e words" :

. L e t us c o n f e s s o u r s i n s , i n p e n i t e n c e a n d
f a i t h , f i r m l y r e s o l v e d t o keep God's commandments
and t o l i v e i n l o v e a n d peace w i t h a l l men.

This s t i l l leaves t h e d e c i s i o n t o t h e people. Again, t h e

r i s k o f s e l f - e x p o s u r e and i n c a l c u l a b l e change h a s t o be

weighed a g a i n s t t h e confessed unsatisfactory condition of

the present :

A l m i g h t y God, o u r h e a v e n l y F a t h e r ,
we h a v e s i n n e d a g a i n s t y o u a n d a g a i n s t o u r
f e l l o w men,
i n t h o u g h t a n d w o r d a n d deed,
t h r o u g h n e g l i g e n c e , t h r o u g h weakness,
t h r o u g h o u r own d e l i b e r a t e f a u l t .
We a r e t r u l y s o r r y
and r e p e n t o f a l l o u r s i n s .
F o r t h e s a k e o f y o u r Son J e s u s C h r i s t , who
d i e d f o rus,
f o r g i v e us a l l t h a t i s p a s t ;
and g r a n t t h a t we may s e r v e y o u i n newness
of l i f e
t o t h e g l o r y o f y o u r name. Amen.
(ASB 120-121)

P o e t i c s c o n s p i r e s t o make t h i s a d m i s s i o n a matter o f

c a r e f u l l y c r a f t e d , h i g h l y conscious s e l f - e x a m i n a t i o n . The

monosyllabic v e h i c l e s o f s i n - "thought and word and deed"

a r e p a i n f u l l y and e v e n l y w e i g h t e d by t h e c o - o r d i n a t i n g

"and", w h i l e t h e p o l y s y l l a b i c g e n e r a l c a t e g o r i e s o f s i n
 117

achieve t h e i r emphasis t h r o u g h t r i p l e anaphora ("through . .

. t h r o u g h . . . t h r o u g h " ) and asyndeton. These words are
c l e a r l y n o t i n t e n d e d t o t r i p l i g h t l y o f f t h e tongue, and by
the time t h a t t h e c o n g r e g a t i o n p r o f e s s e s i t s e l f "truly
s o r r y " , i t has had t i m e t o c o n s i d e r what i t i s s o r r y f o r . So
the p r e s e n t becomes a t h r e s h o l d between " a l l t h a t i s p a s t "
and t h a t u n d e f i n e d "newness o f l i f e " which David F r o s t
dismisses as weak , b u t which indeed conveys t h e r i s k o f
12

c o m m i t t i n g o n e s e l f t o God's mercy. Without t h e s e c u r i t y o f

explicit guarantees o f s a l v a t i o n g i v e n i n advance o f t h e i r
c o n f e s s i o n , t h e people embark on a process o f change over
which t h e y have no c o n t r o l .

The a b s o l u t i o n m e t h o d i c a l l y answers t h e dilemma by t o u c h i n g

all t h e t e m p o r a l boundaries of l i t u r g i c a l experience. I t
subsumes t h e p r e s e n t s t a t e o f t h e c o n g r e g a t i o n under i t s
e x p r e s s i o n o f d i v i n e mercy, f o r g i v e s p a s t s i n s , c o n f i r m s a l l
t h a t i s wholesome, and l o o k s f o r w a r d t o t h e l i f e t o come :

A l m i g h t y God,
who f o r g i v e s a l l who t r u l y r e p e n t ,
have mercy upon you,
pardon and d e l i v e r you from a l l your s i n s ,
c o n f i r m and s t r e n g t h e n you i n a l l goodness,
and keep you i n l i f e e t e r n a l ;
t h r o u g h Jesus C h r i s t our Lord. Amen.
(ASB 121)

12. I n a comparison o f t h e u s u a l c o n f e s s i o n i n t h e ASB w i t h

one o f i t s a l t e r n a t i v e forms, F r o s t remarks, "Asked t o
e x p l a i n 'newness o f l i f e ' , I s h o u l d be h a r d p u t t o i t t o say
a n y t h i n g b u t p i o u s p l a t i t u d e s . " David L. F r o s tywvutsrponmlkihgfedcbaTSPLECBA
The Language
of Series 3 Bramcote, N o t t s : Grove Books, 1973; r e p r . 1973
23
 118

The same a n a l y t i c a l and p r o s o d i c a l p o i n t s c o u l d be made i n

t h e case o f model I I , b u t by d e l a y i n g the p e n i t e n t i a l
f o r m u l a u n t i l a f t e r t h e i n t e r c e s s i o n , model I I q u a l i t a t i v e l y
changes i t s f o r c e . Now, instead of preparing the
c o n g r e g a t i o n f o r t h e whole e u c h a r i s t i c development, t h e
c o n f e s s i o n and f o r g i v e n e s s o f s i n l o o k d i r e c t l y towards t h e
idea of worthy reception o f communion. Where model I f o l l o w s
the confession w i t h the angelic song o f t h eywvutsrponmlkihgfedcbaTSPLECBA
gloria, and so
p l a c e s t h e c o n g r e g a t i o n on t h e t h r e s h o l d o f heaven as t h e y
b e g i n t h e i r e u c h a r i s t i c w o r s h i p , model I I d i r e c t s t h e
c o n g r e g a t i o n i n t o t h e i r own human a c t o f r e c o n c i l i a t i o n as
t h e y exchange t h e peace, a f t e r r e c e i v i n g a b s o l u t i o n and t h u s
restoring t h e i r relationship with God.

The c o l l e c t f o r t h e day mediates between t h i s opening

process o f exposure t o t h e judgment, mercy and love o f God,
( i n t e n s i f i e d i n model I ) and t h e i n s t r u c t i o n a l i n t e n t i o n s o f
the " M i n i s t r y o f t h e Word" (lessons, g o s p e l , sermon, creed
and i n t e r c e s s i o n ) , i n t r o d u c i n g a new l i n g u i s t i c t h r e s h o l d i n
t h e process. T h i s s e c t i o n does n o t d i v i d e t h e language o f
the l i t u r g y from t h e language o f t h e w o r l d , but actually
t r a n s l a t e s human s p i r i t u a l needs i n t o t h e language o f
p r a y e r , i n s p i r e d by t h e language o f t h e B i b l e as i t i s
i m p o r t e d i n t o t h e l i t u r g y . Thus t h e M i n i s t r y o f t h e Word
c r e a t e s a p l a c e where t h e language o f p r a y e r meets b i b l i c a l
language i n a l l i t s v a r i e t y , and where t h e language o f
 119

e x p o s i t i o n can be c o n f i r m e d i n t h e language o f d o c t r i n a l
b e l i e f . I n the 'limited
1 3 1
space, o r " f i e l d o f p l a y " , o f t h e
eucharist, the e f f e c t of t h e t r a n s l a t i o n i s t o enforce t h e
external authority o f t h e b i b l i c a l u t t e r a n c e . The
c o n g r e g a t i o n i s i n v i t e d t o assent i n a c c l a i m i n g s c r i p t u r a l
authority a t t h e end o f t h e O l d and New Testament lessons :

President T h i s i s t h e word o f t h e L o r d .
&11 Thanks b© t o God
(ASB 122)

A f t e r t h e g o s p e l , t h e r e i s a f u r t h e r a c t o f endorsement :

This i s t h e Gospel o f C h r i s t .
Prais® t o C h r i s t o u r L o r d .
(ASB 123)

These responses a r e n o t merely simple acceptances o f t h e

extended b i b l i c a l i n t e r p o l a t i o n s i n t h e l i t u r g y on t h e terms
i n which t h e y a r e proposed : t h e y a l s o l i n k t h e w o r s h i p p e r s
d i r e c t l y w i t h a t r a d i t i o n o f d e v o t i o n t h a t u n i t e s t h e Church
of t h e p r e s e n t w i t h t h e o r i g i n s o f i t s f a i t h , and t h e
p r o c l a m a t i o n o f i t s hope. Ricoeur has s a i d o f t h e
t r a n s m i s s i o n o f b i b l i c a l t e x t s t h a t t h e y become f u l l y
available t o us i n t h e exchange between speech and w r i t i n g .
He concludes from h i s " r e f l e c t i o n on t h e h e r m e n e u t i c a l
situation of C h r i s t i a n i t y . . . t h a t t h e r e l a t i o n between
speech and w r i t i n g i s c o n s t i t u t i v e o f what we t e r m
13. The q u e s t i o n o f t h e p l a c e o f b i b l i c a l language i n t h e
language o f t h e l i t u r g y w i l l be t a k e n up a t l e n g t h i n
Chapter Four.
 120

p r o c l a m a t i o n , kerygma, p r e a c h i n g " (PHBH 94). This leads t o

the statement that :

[w]hat appears t o be p r i m a r y i s t h e s e r i e s speech-

writing-speech, or else writing-speech-writing, i n
which a t times speech mediates between two
w r i t i n g s . . . and a t times w r i t i n g mediates
between two forms o f speech . . . . This c h a i n i s
the c o n d i t i o n o f t h e p o s s i b i l i t y o f t r a d i t i o n as
such, i n t h e fundamental sense o f t h e t r a n s m i s s i o n
of a message . . . . Thanks t o w r i t i n g , speech
comes a l l t h e way t o us, r e a c h i n g us by means o f
i t s "sense" and by t h e " t h i n g " t h a t i s a t i s s u e i n
it, and no l o n g e r t h r o u g h t h e " v o i c e " o f i t s
utterer.
(PHBH 94-95)

He i s , o f course, dealing with the recording of o r i g i n a l

speech as t e x t , and t h e r e a n i m a t i o n o f t h e t e x t i n r e a d i n g .
The r e a d i n g o f t h e B i b l e i n t h e l i t u r g i c a l s i t u a t i o n b r i n g s
t h i s process t o i t s utmost p o s s i b i l i t y , adding t o i t s f o r c e
t h e advantageous c o n d i t i o n s o f f a i t h , b e l i e f and t h e m a t i c
s e l e c t i o n , so t h a t one r e a d i n g r e v e r b e r a t e s a g a i n s t another
i n t h e compass o f a chosen theme. This i s subsequently given
the o p p o r t u n i t y f o r endorsement and expansion by t h e sermon,
w h i l e i t s fundamental t e n e t s are a f f i r m e d i n t h e creed,
s i g n i f y i n g t h e congregation's adoption of the h i s t o r i c a l
b i b l i c a l t r a d i t i o n as i t s own.

Accepting t h e t r a d i t i o n c a r r i e s t h e f u r t h e r responsibility
of implementing t h e code o f p r a c t i c e which i t s message
r e p r e s e n t s i n C h r i s t i a n b e l i e f . The p l a c i n g o f t h e
i n t e r c e s s i o n s t r a i g h t a f t e r t h e creed i s t h e r e f o r e a
 121

j u d i c i o u s way o f f o c u s i n g t h i s g e n e r a l code on a s e t o f
s p e c i a l concerns. The most f r e q u e n t l y used form o f
i n t e r c e s s i o n opens w i t h an e x p r e s s i o n t h a t u n i t e s t h e sacred
and t h e s e c u l a r i n t h e presence o f God :

Let us p r a y f o r t h e Church and f o r t h e w o r l d , and

l e t us thank God f o r h i s goodness.
(ASB 125)

The ASB does, however, o f f e r two a l t e r n a t i v e s e t

i n t e r c e s s i o n s , i n t r o d u c e d r e s p e c t i v e l y as f o l l o w s :

Let us p r a y f o r t h e whole Church o f God i n C h r i s t

Jesus, and f o r a l l men a c c o r d i n g t o t h e i r needs.
(ASB 166)
I n t h e power o f t h e S p i r i t and i n u n i o n with
C h r i s t , l e t us p r a y t o t h e F a t h e r .
(ASB 167)

All t h r e e i n v i t a t i o n s conduct t h e c o n g r e g a t i o n t h r o u g h a
process o f p r a y e r t h a t embraces t h e w i d e s t c o n c e p t i o n o f t h e
Church, as t h e y c o n s i d e r how t h e y may b e s t "serve C h r i s t i n
one a n o t h e r " , ask f o r God's b l e s s i n g on s e c u l a r human
government, r e c o l l e c t t h e i r own needs and those o f a w i d e r
w o r l d , and c a l l t o mind t h e dead and t h e Communion o f
S a i n t s . The form o f t h e i n i t i a l i n v i t a t i o n does, however,
have s i g n i f i c a n t b e a r i n g on t h e way i n which t h e subsequent
i n t e r c e s s i o n s are u n d e r s t o o d . I n t h e f i r s t two, t h e emphasis
i s human-centred. God p r e s i d e s as c r e a t o r ( " l e t us thank God
for h i s goodness") and s a v i o u r ("the whole Church o f God i n
C h r i s t Jesus") over t h e human o r d e r whose i n t e r e s t s w i l l be
 122

addressed. The o r d i n a r y concerns o f human l i f e , such as

sickness and death w i t h i n t h e community, good government o f
Church and State, and events i n contemporary h i s t o r y , have
been drawn i n t o t h e e u c h a r i s t i c c e n t r e , t o be reconsidered
under c o n d i t i o n s o f f a i t h i n t h e s a v i n g power o f Jesus. I n
the t h i r d form, t h e p o l e s are r e v e r s e d , so t h a t the
i n t e r c e s s i o n s become aywvutsrponmlkihgfedcbaTSPLECBA
praying to, r a t h e r t h a n a praying
for. Even though t h e c o n t e n t o f t h e p r a y e r s f o l l o w s the
p a t t e r n o f t h e o t h e r two p o s s i b i l i t i e s , the severely
earthbound c o n d i t i o n s o f r e c e p t i o n now t a k e on a greater
dimension o f openness t o t h e a c t i o n of God i n human l i f e .

In a l l i t s forms, t h e i n t e r c e s s i o n promotes c o n d i t i o n s for

r e c o n c i l i a t i o n . I t i s l o g i c a l l y f o l l o w e d by t h e peace as the
v i s i b l e s i g n o f t h e u n i t y o f t h e Church as t h e Body o f
C h r i s t i n model I , and t h e c o n f e s s i o n , a b s o l u t i o n and peace
as s i g n s o f humanity's r e c o n c i l i a t i o n w i t h God i n model I I .
The suggested i n t r o d u c t i o n s t o t h e exchange o f t h e peace
r e v e a l i t as an i n t e r i m summary o f a p r o j e c t t h a t has tried
to u n i t e w o r s h i p p e r s , and t o promote t h e i n t e r e s t s of t h e i r
shared l i f e w i t h i n the Church :

C h r i s t i s our peace.
He has r e c o n c i l e d us t o God
i n one body by t h e cross.
We meet i n h i s name and share h i s peace.
or
We are t h e Body of C h r i s t .
In t h e one S p i r i t we were a l l b a p t i z e d into
one body.
 123

Let us t h e n pursue a l l t h a t makes f o r peace

and b u i l d s up o u r common l i f e .
(ASB 128)

The peace a l s o b r i n g s t h e c o n g r e g a t i o n t o a threshold of

e x p e c t a t i o n where, as t h e e a r t h l y body o f C h r i s t , t h e y a r e
ready t o r e c e i v e h i s h e a v e n l y body i n t h e communion. There
i s a profound r e s p o n s i b i l i t y b u i l t i n t o t h e people's
c o n f i d e n t c l a i m t oywvutsrponmlkihgfedcbaTSPLECBA
be " t h e body o f C h r i s t " , f o r i t marks
t h e i r u n d e r t a k i n g t o be t h e presence o f C h r i s t i n t h e w o r l d
t h r o u g h t h e i r p a r t i c i p a t i o n i n t h e communion. The symboli c
o f f e r i n g o f m a t e r i a l possessions i n t h e o f f e r t o r y which
f o l l o w s t h e peace i s c o n s e q u e n t l y o n l y t h e f i r s t stage o f
t h e p r o c e s s . By t h e end o f t h e e u c h a r i s t , t h e people w i l l
f i n d themselves r e q u i r e d , l i k e C h r i s t , t o o f f e r t h e i r "souls
and b o d i e s " t o t h e d i v i n e purpose, and hence " t o be a l i v i n g
sacrifice" (ASB 145). vtsrponmlkihgfedaI

3.S The Off@rfcory

The p l a c i n g o f bread and wine on t h e a l t a r i s e n i g m a t i c a l l y

covered i n t h e ASB by t h e i n s t r u c t i o n t h a t :

The p r e s i d e n t may p r a i s e God f o r h i s g i f t s i n

a p p r o p r i a t e words t o which a l l respond
Bl@ss@d b@ God f o r ©v@r.
(ASB 129)

U s u a l l y , t h e " a p p r o p r i a t e words" t a k e t h e f o l l o w i n g form,

a l t h o u g h t h e y a r e n o t p r i n t e d i n t h e ASB t e x t :
 124

Blessed a r e you, Lord, God o f a l l c r e a t i o n .

Through your goodness we have t h i s bread t o o f f e r ,
which e a r t h has g i v e n and human hands have made.
For us i t becomes t h e bread o f l i f e .
Blessed a r e you, Lord, God o f a l l c r e a t i o n .
Through your goodness we have t h i s wine t o o f f e r ,
f r u i t o f t h e v i n e and work o f human hands. For us
i t becomes t h e cup o f s a l v a t i o n . 1 4

The o f f e r t o r y words a r e a c e l e b r a t i o n o f t h e power o f t h e

extraordinary t o manifest i t s e l f i n t h e o r d i n a r y . They
s t r e s s t h e p a r t n e r s h i p o f God and humanity i n using the
g i f t s o f c r e a t i o n t o s u s t a i n p h y s i c a l l i f e , b e f o r e making
f u r t h e r c l a i m s upon t h e bread and wine. This i s a way o f
d o u b l i n g meaning. The v a l u e o f t h e o r d i n a r y does n o t
d e p r e c i a t e by comparison w i t h i t s e x t e n s i o n as "the bread o f
l i f e " and " t h e cup o f s a l v a t i o n " . On t h e c o n t r a r y , t h e
o r d i n a r y t a k e s on g r e a t e r importance as t h e necessary
v e h i c l e which a l l o w s t h e e x t r a o r d i n a r y t o appear. I n y e t
another way, t h e human component stands as a reminder that
e t e r n a l s a l v a t i o n comes t h r o u g h anywvutsrponmlkihgfedcbaTSPLECBA
incarnate God, who chose
o r d i n a r y human form i n o r d e r t o redeem humanity. Here, t h e
d r a m a t i c t e m p o r a l t h r e s h o l d s h o u l d n o t be i g n o r e d , f o r each
e u c h a r i s t i c c e l e b r a t i o n i s , i n a c e r t a i n sense, a l a s t

14. I have quoted from t h e South A f r i c a n e u c h a r i s t i c r i t e

which, i n common w i t h a number o f o t h e r modern A n g l i c a n
r i t e s , uses these words ( o r i g i n a l l y from t h e Roman C a t h o l i c
m i s s a l ) . An Anglican Prayer Book 1989 : Church of the
Province of South Africa London : C o l l i n s ; Cape Town : David
P h i l i p , 1989 116. The concealment o f t h e p r i e s t l y words i n
the ASB perhaps r e f l e c t s t h e t h e o l o g i c a l u n c e r t a i n t y over
whether s a y i n g these words a c t u a l l y accomplishes
c o n s e c r a t i o n before t h e p r a y e r o f c o n s e c r a t i o n i t s e l f has
been s a i d .
 125

supper. At t h e l i t e r a l l e v e l , t h i s statement r e s t s on t h e
commemorative aspect o f t h e r i t e . At t h e l e v e l o f
c o n g r e g a t i o n a l e x p e r i e n c e , which has been t h e c o n t r o l l i n g
i n t e r e s t t h r o u g h o u t t h i s e x p l o r a t i o n , every e u c h a r i s t is a
f i n a l e a r t h l y meal t a k e n on t h e b r i n k o f e t e r n i t y , a l a s t
opportunity f o r preparation b e f o r e t a k i n g up a p l a c e i n t h e
Kingdom. vtsrponmlkihgfedaI

3.7 Th® E u c h a r i s t as W r i t t e n Performative

I t i s h e l p f u l t o pause here t o r e v i e w t h e n a t u r e o f t h e
event t h a t we have been c o n s i d e r i n g . What has emerged so f a r
i s a g r a d u a l , and c a r e f u l l y c o n t r o l l e d metamorphosis o f a
c o n g r e g a t i o n who have p r e s e n t e d themselves i n f a i t h , i n the
presence o f God. Having welcomed them i n i t i a l l y as
worshippers, the organisation o f t h e e u c h a r i s t i c r i t e has
c a l l e d them t o be p e n i t e n t s , disciples, intercessors and
r e c o n c i l e r s , t h u s weaving o r d i n a r y l i f e i n t o the l i t u r g i c a l
o r d e r . I t w i l l c o n t i n u e by making them r e c e i v e r s of Christ's
body, r e t u r n i n g them f i n a l l y t o t h e i r s e c u l a r l i v e s charged
w i t h t h e weight o f t h e i r l i t u r g i c a l experience.

To r e c a p i t u l a t e some o f t h e arguments I o f f e r e d e a r l i e r more

s p e c i f i c a l l y , t h e r i t e p r e s e n t s t h e community w i t h a mode o f
b e i n g t h a t has i n mind t h e i r c i t i z e n s h i p o f t h e Kingdom. I t
assumes a body o f b e l i e v e r s , and t o t h a t e x t e n t , i t has what
Ricoeur would c a l l a k e r y g m a t i c f u n c t i o n (PHBH).
 126

N e v e r t h e l e s s , i t i s n o t designed, o r , i f one p r e f e r s an
anthropomorphic f o r m u l a t i o n , i t does n o t i n t e n d t o make t h e
congregation i n t o a t o o r i g i d l y defined or quite
predetermined e n t i t y , i m p r i s o n e d by t h e d u t y o f r e p r o d u c i n g
the t e x t a c c u r a t e l y i n performance. Likewise, t h e
c o n g r e g a t i o n comes t o t h e a c t o f w o r s h i p w i t h o u t knowing i n
advance t h e exact n a t u r e o f t h e t r a n s f o r m a t i o n i t expects t o
undergo.

There i s consequently a p o w e r f u l element o f chance about t h e

whole l i t u r g i c a l e v e n t . The r i t e happens t o t h e people only
because t h e y choose t o p a r t i c i p a t e i n i t . I n i t s w r i t t e n
form, i t always has t h e c a p a c i t y t o happen. But t h e n a t u r e
of t h e community t o whom i t w i l l happen cannot be totally
assumed p r i o r t o t h e e v e n t . By t h e same t o k e n , t h e people
must be open t o t h e p o s s i b l e r e s u l t s o f t h e i r w o r s h i p . They
must be ready t o r i s k t h e course o f a c t i o n t h a t might follow
from t h e i r i n i t i a l v o l u n t a r y c o o p e r a t i o n . For t h i s reason, I
propose t h a t t h e e u c h a r i s t shares elements o f t h e concept o f
the w r i t t e n p e r f o r m a t i v e , which r e c e i v e s extended t r e a t m e n t
i n Jacques D e r r i d a ' s essay, "Telepathy", and i n J. H i l l i s
M i l l e r ' s response t o D e r r i d a . 1 5

15. J. H i l l i s M i l l e r "Thomas Hardy, Jacques D e r r i d a , and t h e

' D i s l o c a t i o n o f Souls'"ywvutsrponmlkihgfedcbaTSPLECBA
Tropes, Parables, Performatives :
Essays on Twentieth-Century Literature New York & London :
H a r v e s t e r Wheatsheaf, 1990 135-145
 127

E s s e n t i a l l y , as M i l l e r p u t s i t , D e r r i d a ' s essay "speculates

on t h e p e r f o r m a t i v e power a l e t t e r ( i n t h e e p i s t o l a r y sense)
may have i n o r d e r t o b r i n g i n t o e x i s t e n c e t h e a p p r o p r i a t e
r e c i p i e n t " . The s c e n a r i o does n o t
1 6

[ p u t ] f o r w a r d t h e h y p o t h e s i s o f a l e t t e r which
would be t h e e x t e r n a l o c c a s i o n , i n some sense, o f
an encounter between two i d e n t i f i a b l e s u b j e c t s -
and who would a l r e a d y be determined. No, b u t o f a
l e t t e r which a f t e r t h e event seems t o have been
launched towards some unknown addressee a t t h e
moment o f i t s w r i t i n g , an addressee unknown t o
h i m s e l f o r h e r s e l f i f one can say t h a t , and who i s
determined . . . on r e c e i p t o f t h e l e t t e r ; t h i s
t h e n i s q u i t e another t h i n g t h a n t h e t r a n s f e r ywvutsrponmlkihgfedcbaT
[transfert] o f a message. I t s c o n t e n t and i t s end
no l o n g e r precede i t .
(Telepathy 5)

The chance r e c i p i e n t o f t h e l e t t e r responds, n e v e r t h e l e s s ,

as i f he o r she had been t h e i n t e n d e d addressee, even coming
t o b e l i e v e t h a t he o r she i s u n i q u e l y d e s t i n e d t o r e c e i v e
it:

So t h e n , you i d e n t i f y y o u r s e l f and you commit your

l i f e t o t h e program o f t h e l e t t e r . . . . The
program says n o t h i n g , i t n e i t h e r announces nor
states anything, not the s l i g h t e s t content, i t
doesn't even p r e s e n t i t s e l f as a program. One
cannot even say t h a t i t 'looks l i k e ' a program . .
. b u t , w i t h o u t seeming t o , i t works, i t programs.
. So you say: i t i s I , u n i q u e l y I who am a b l e
t o r e c e i v e t h i s l e t t e r . Not t h a t i t has been
r e s e r v e d f o r me, on t h e c o n t r a r y , b u t I r e c e i v e as
a p r e s e n t t h e chance t o which t h i s c a r d d e l i v e r s
i t s e l f . I t f a l l s t o me . . . . And I choose t h a t
i t s h o u l d choose me by chance, I wish t o cross i t s
p a t h , I want t o be t h e r e , I can and I want - i t s
path or i t s t r a n s f e r .
(Telepathy 5-6)

16. i b i d 136
 128

M i l l e r glosses t h i s by p o i n t i n g o u t t h a t

i t i s n o t necessary f o r a l e t t e r t h a t b r i n g s a new
s e l f i n t o e x i s t e n c e i n me t o c o n t a i n d e t a i l e d
i n s t r u c t i o n s about what t h a t s e l f s h o u l d be. The
p e r f o r m a t i v e power o f t h e l e t t e r works b e s t i f i t
remains a s k e t c h . . . . 1 7

There are i m p o r t a n t connections t o be made between t h i s and

t h e e u c h a r i s t . These a s s i s t t h e i n t e r p r e t a t i o n o f t h e
eucharistic a c t i o n , and can be extended t o o t h e r forms o f
l i t u r g y . Chief amongst them a r e t h e n o t i o n s o f ' c r o s s i n g t h e
path 1
o f a communication, and ' f o l l o w i n g i t s programme . The 1

e u c h a r i s t i s o b v i o u s l y n o t t h eywvutsrponmlkihgfedcbaTSPLECBA
radically chancy event o f
Derrida's l e t t e r , but i t i s a w r i t t e n performative i n t h i s
sense : once t h e c r o s s i n g has been made, t h e s e l f -
d e t e r m i n i n g power o f t h e individuals who i n i t i a l l y present
themselves a t t h e r i t u a l event g i v e s way t o t h e s u r r e n d e r o f
self-determination t h a t c h a r a c t e r i s e s a congregation whose
a c t i o n s occur a c c o r d i n g t o t h e c r e a t i v e d r i v e o f t h e r i t e .
The f u r t h e r t h e c o n g r e g a t i o n proceeds i n t h e a c t i o n , t h e
g r e a t e r a r e t h e commitments t h e y f i n d themselves making i n
t h e d i a l o g i c responses, which, l i k e t h e "program" o f
D e r r i d a ' s l e t t e r , do n o t seem t o be o v e r t l y d i c t a t i n g any
p a t t e r n o f behaviour.

17. i b i d 143
 129

D e t e r m i n a t i o n or i n t e n t i o n i s t h u s transmuted into
i n v i t a t i o n and response, as t h e worshippers become more and
more convinced t h a t t h e r i t e i s addressed t o them, as chosen
s u b j e c t s . I r o n i c a l l y , i n t a k i n g t h i s chance, t h e y r e s i s t any
sense t h a t t h e i r r o l e i s a m a t t e r of chance. At t h i s p o i n t ,
t h e r i s k and t h e a c t o f f a i t h become one, and t h e community
proceeds i n t h e c o n v i c t i o n t h a t t h e Kingdom has indeed been
prepared f o r them "from t h e b e g i n n i n g of t h e w o r l d . "

Finally (adding a stage which D e r r i d a ' s model does not make

e x p l i c i t , i f i t i n c l u d e s such a stage a t a l l ) , t h e
l i t u r g i c a l w r i t t e n p e r f o r m a t i v e c a l l s r e p e a t e d l y on t h e
sender of t h e communication. This i s t h e development I am
concerned t o make apparent i n t h e course of t r a c i n g t h e
eucharist through the consecration t o the d i s m i s s a l .

I n t h e course o f t h e e u c h a r i s t i c p r a y e r 1 8
the congregational
engagement a l r e a d y demanded by t h e i n i t i a l apostrophe, with
i t s accompanying r i s k s , w i l l be q u a l i t a t i v e l y deepened. To

18. I w i l l t a k e as a paradigm t h e t h i r d e u c h a r i s t i c p r a y e r .
This i s based on two c o n s i d e r a t i o n s . F i r s t l y , t o t r e a t a l l
f o u r e u c h a r i s t i c p r a y e r s would be b o t h time-consuming and
d i s t r a c t i n g , g i v e n t h e terms of t h e p r e s e n t e x e r c i s e .
Secondly, t h e t h i r d p r a y e r appeals across a wide range o f
churchmanship and thus a f f o r d s t h e broadest scope w i t h i n t h e
r e s t r i c t i o n s I have imposed. The c o n c l u s i o n s t o be drawn,
s i n c e t h e y are p r i m a r i l y based on i s s u e s o f performance, can
be a p p l i e d t o t h e f i r s t , t h i r d or f o u r t h p r a y e r s , w i t h
l i t t l e i f any adjustment i n t h i n k i n g .
 130

i n d i c a t e t h a t t h e next stage o f t h e r i t e i s both a

continuation o f what has gone b e f o r e , and an e n t i r e l y f r e s h
s t a r t , t h e p r a y e r opens w i t h t h e r e p e t i t i o n o f t h e v e r y
f i r s t greeting :

The Lord be w i t h you or The L o r d i s here.

&nd a l s o w i t h you. H i s s p i r i t i s usith u s .

This d i r e c t address secures t h e people's t r u s t i n g co-

operation w i t h t h e p r i e s t , i n t h e presence o f God, i n an
a c t i o n whose i m p l i c a t i o n s w i l l o n l y become c l e a r as t h e
p r a y e r makes f u r t h e r demands on them. The f i r s t o f these
demands asks t h e c o n g r e g a t i o n f o r a s p e c i a l a c t o f
dedication t o God :

L i f t up your h e a r t s .
l i f t them t o the L o r d .
WevtsrponmlkihgfedaI

This i s f o l l o w e d by t h e n a t u r a l response o f t h a n k f u l hearts,

g i v e n t h a t t h e p r a y e r i s as much a p r a y e r o f t h a n k s g i v i n g as
a prayer of consecration :

Let us g i v e thanks t o t h e L o r d our God.

I t i s r i g h t t o give him thanks and p r a i s e .
(ASB 136)

I n a s i m p l e , n a r r a t i v e way, a s e l f - g e n e r a t i n g process i s now

i n motion. I f i t i s " r i g h t t o give [God] thanks and p r a i s e " ,
t h i s s u r e l y demands a reason. I n r e p l y , t h e community
r e c e i v e s t h e r i c h excess o f t h e h i s t o r y o f s a l v a t i o n . Viewed
 131

under t h e c o n d i t i o n s o f t h e w r i t t e n p e r f o r m a t i v e , however,
the h i s t o r i c a l account becomes u n a v o i d a b l y p e r s o n a l . The
s k i l l o f t h e n a r r a t i v e l i e s i n embedding t h e o r d i n a r i n e s s o f
the people i n t h e e x t r a o r d i n a r y i n c a r n a t e d l i f e of Christ,

Who was sent by [God], i n [ h i s ] g r e a t goodness,

t o beywvutsrponmlkihgfedcbaTSPLECBA
our Saviour;
by t h e power o f t h e Holy S p i r i t he t o o k f l e s h
and, as [God's] Son, born o f t h e b l e s s e d V i r g i n ,
was seen on e a r t h
and went about among us;
He opened wide h i s arms for us on t h e c r o s s ;
he p u t an end t o d e a t h by d y i n g for us
and r e v e a l e d t h e r e s u r r e c t i o n by r i s i n g t o
new l i f e ;
so he f u l f i l l e d [God's] w i l l and won for [him] a
holy people.
(ASB 136 my i t a l i c s )

Again, a t a simple l e v e l , t h i s g i v e s abundant reason f o r

t h a t human p r a i s e which t h e sursum corda asks o f t h e people.
Yet f o r a c o n g r e g a t i o n overwhelmingly convinced t h a t t h e y ,
and no o t h e r body, a r e b e i n g drawn i n t o t h e u n f o l d i n g events
of t h e r i t e as a " h o l y people", c o n s e c r a t e d t o t h e w o r s h i p
of God, t h e need t o respond t o t h e d i v i n e i m p e r a t i v e i s
u r g e n t . Hence t h e lone v o i c e o f t h e p r i e s t i s j o i n e d by t h e
people i n t h e a n g e l i c a c c l a m a t i o n o f t h e sanctus, r e c o r d e d
in Isaiah 6 :

Holy, h o l y , h o l y Lord,
God o f power and m i g h t ,
heaven and e a r t h a r e f u l l o f your g l o r y .
Hosanna i n t h e h i g h e s t .
(ASB 136)
 132

The e a r t h l y o r d e r escapes from t i m e here, i n t o t h e a c t u a l

presence o f God. This i s t h e s p e c i a l achievement o f a
t h r e s h o l d language t h a t t r a n s l a t e s t h e language o f heaven
i n t o human speech, and i n d o i n g so, enables t h e human o r d e r
t o j o i n t h e heavenly o r d e r . Almost s i m u l t a n e o u s l y , t h e
c o n g r e g a t i o n crosses a t h r e s h o l d i n m o r t a l h i s t o r y . Now i t
f i n d s i t s e l f u n i t e d w i t h t h e crowd who h a i l e d C h r i s t ' s e n t r y
i n t o Jerusalem i n t h e words o f t h eywvutsrponmlkihgfedcbaTSPLECBA
benedictus :

Blessed i s he who comes i n t h e name o f

the Lord.
Hosanna i n t h e h i g h e s t .
(ASB 137)

Up t o t h i s p o i n t i n t h e e u c h a r i s t i c p r a y e r , t h e d i r e c t i o n o f
t h e p e r f o r m a t i v e impulse has been towards t h e community.
They have responded, i n t u r n , w i t h t h e i r own a p p r o p r i a t i o n
of u t t e r a n c e s t h a t c o n s o l i d a t e t h e i r stake i n t h e h i s t o r i c a l
event o f s a l v a t i o n , and hence t h e i r c l a i m on t h e Kingdom.
The f l o w o f p e r f o r m a t i v e energy i s r e v e r s e d i n God's
d i r e c t i o n as t h e p r i e s t speaks t h e words o f t h e e p i c l e s i s
over t h e elements :

g r a n t t h a t , by t h e power o f your Holy S p i r i t ,

and a c c o r d i n g t o your h o l y w i l l ,
these your g i f t s o f bread and wine
may be t o us t h e body and b l o o d o f our Lord
Jesus C h r i s t
(ASB 137)

The i n v o c a t i o n o f a t r i n i t a r i a n presence (God, a c t i n g

t h r o u g h t h e Holy S p i r i t , t o enable t h e elements t o be i n a

 133

m y s t e r i o u s way t h e body and b l o o d of C h r i s t ) i s a written

p e r f o r m a t i v e w i t h i n a w r i t t e n p e r f o r m a t i v e . Here, t h e

worshippers take the i n i t i a t i v e , and o f f e r God a pathway

i n t o t h e i r a c t of w o r s h i p . I t a l s o marks a moment o f

discovery, f o r t h e r i t e has r e a c h e d t h a t p o i n t where t h e

need f o r God's a c t i v e p r e s e n c e i s s u d d e n l y r e v e a l e d .

Strictly s p e a k i n g , t h e i n v o c a t i o n of a t r i n i t a r i a n presence

i s not a w r i t t e n p e r f o r m a t i v e i n t h e way that the concept

has been a p p l i e d t o t h e w o r s h i p p e r s 1
r e c e p t i o n of t h e

e u c h a r i s t i c p r a y e r . I t would be l u d i c r o u s t o s u g g e s t that

God a c c i d e n t a l l y c r o s s e s t h e p a t h of c o n g r e g a t i o n s i n v o l v e d

i n c e l e b r a t i o n s of communion, and responds i n the conviction

t h a t he i s t h e e x c l u s i v e a d d r e s s e e of t h e a c t i o n . I t would

be more a c c u r a t e t o s e e t h e e p i c l e s i s as a m u t a t i o n of t h e

w r i t t e n p e r f o r m a t i v e , i n which t h e element of conviction

comes from t h e w o r s h i p p e r s ' f a i t h t h a t GodywutsrponmlihgfedcaTRPLDCB

will a c t ,

although the a c t i o n i t s e l f a l w a y s w a i t s upon a human

invitation.

The e p i c l e s i s achieves s p e c i f i c i t y without sacrificing

mystery. I t s r e q u e s t i s a t once p r e c i s e i n asking that the

elements c o n s e c r a t e d "by t h e power of [ t h e ] Holy S p i r i t . .

. may be t o us t h e body and b l o o d of our L o r d J e s u s C h r i s t " ,

and y e t c o m p l e t e l y open t o t h e form s u c h p r e s e n c e might

t a k e . T h i s c h a r a c t e r i s t i c w i l l emerge more d i s t i n c t l y i n t h e
 134

Institution N a r r a t i v e , which d e s c r i b e s how J e s u s i n i t i a t e d

the e u c h a r i s t a t t h e L a s t Supper :

. . . i n t h e same n i g h t t h a t he was b e t r a y e d ,
[he] took b r e a d and gave [God] t h a n k s ;
he broke i t and gave i t t o h i s d i s c i p l e s ,
saying,
Take, e a t ; t h i s i s my body which i s g i v e n
f o r you;
do t h i s i n remembrance of me.
I n t h e same way, a f t e r supper
he took t h e cup and gave [God] t h a n k s ;
he gave i t t o them, s a y i n g ,
D r i n k t h i s , a l l o f you;
t h i s i s my b l o o d o f t h e new covenant,
which i s s h e d f o r you and f o r many f o r t h e
f o r g i v e n e s s of s i n s .
Do t h i s , a s o f t e n a s you d r i n k i t ,
i n remembrance of me.
(ASB 137)

Clearly, t h e p a s s a g e c h r o n i c l e s an e v e n t t h a t took p l a c e

o n l y once. Y e t when t h e c e l e b r a n t t o u c h e s t h e b r e a d and wine

as he r e p e a t s t h e words "he . . . took b r e a d " , and "he took

the cup", t h e s e a c t i o n s become m y s t e r i o u s l y contemporary,

without being e x a c t l y mimetic. The l e s s happy s i d e of t h i s

e s c a p e from time means t h a t t h e f a i t h f u l r e c e i v e r s become a s

unavoidably i d e n t i f i e d w i t h J u d a s s a c t of b e t r a y a l , a s w i t h
1

the disciples who g a t h e r e d a t t h e v e r y f i r s t eucharist. This

s t a n d s a s a s t e r n reminder t h a t t h e i r capacity to f a i l to

a p p r o p r i a t e t h e Kingdom i s a l w a y s p r e s e n t b e s i d e their

a b i l i t y t o t a k e up a p o s i t i o n which makes a p p r o p r i a t i o n

p o s s i b l e . The r e a s o n f o r t h i s lies i n the nature of t h e

eucharist itself. Each c e l e b r a t i o n i s d i s t a n t i n h i s t o r y

from t h e i n a u g u r a l e v e n t , but a t t h e same t i m e , t h e i n d u c e d

 135

p r o x i m i t y of t h e performance grants i t a s p e c i a l k i n d of

immediacy, a s though i t were happening f o r t h e f i r s t time.

On t h e s e terms, t h e p e r f o r m a n c e c a n n e v e r be s i m p l y a

commemorative e a t i n g and d r i n k i n g . The c o n g r e g a t i o n o f t h e

present simultaneously knows t o o l i t t l e and t o o much t o

exempt t h e m s e l v e s from t h e e u c h a r i s t ' s c o m p l e x i t y . The a c t

of memory must t h e r e f o r e r e f l e c t t h e many l a y e r s o f t h e

e u c h a r i s t i c a c t i o n , w h i c h s t r e t c h e s out from t h e p r e s e n t

towards t h e s a v i n g e v e n t s of t h e p a s t , and t h e i r

eschatological consequences f o r t h e f u t u r e .

This turning point i s r a t h e r c l u m s i l y marked i n t h e

acclamation that divides the I n s t i t u t i o n Narrative from t h e

f i n a l part of the prayer. The words may be i n t r o d u c e d by a

p r i e s t l y i n v i t a t i o n , f o r example, " L e t us p r o c l a i m t h e

mystery of f a i t h " (ASB 117), with the people saying :

C h r i s t has died:
C h r i s t has r i s e n :
C h r i s t w i l l come again.
(ASB 137)

The whole s e c t i o n seems t o s t a n d awkwardly between d i r e c t

b i b l i c a l n a r r a t i v e and t h e p r o j e c t i o n o f i t s consequences

t h r o u g h communion and i n t o t h e Kingdom. V o c a l i s i n g t h e

m y s t e r y o f f a i t h which u n d e r l i e s a l l liturgical performance

is s u r e l y a redundant a c t i o n , s i n c e i t s concerns a r e

p e r f e c t l y f o r m u l a t e d i n t h e subsequent p r o j e c t i o n o f t h e

consequences o f C h r i s t ' s d e a t h and p a s s i o n :

 136

And so, F a t h e r , c a l l i n g t o mind h i s d e a t h on

the c r o s s ,
h i s p e r f e c t s a c r i f i c e made once f o r t h e s i n s
of a l l men,
r e j o i c i n g a t h i s mighty r e s u r r e c t i o n and
glorious ascension,
and l o o k i n g f o r h i s coming i n g l o r y ,
we c e l e b r a t e t h i s memorial of our redemption;
(ASB 137)

The l a s t duty of t h o s e whom the e u c h a r i s t i c p r a y e r addresses

(or who b e l i e v e themselves t o be i t s o b j e c t of a d d r e s s ) i s

t o f i x t h e i r eyes on e t e r n i t y , and t o a c c e p t t h e i r finite

opportunity f o r p r a i s e and t h a n k s g i v i n g as a means f o r

clarifying, and a d d i n g s u b s t a n c e t o t h e i r view a c r o s s t h e

t h r e s h o l d of t h e Kingdom where, e v e n t u a l l y , t h e y w i l l be

"[gathered] i n t o one" t o " p r a i s e and g l o r i f y [God] for ever"

(ASB 1 3 8 ) . I f a c o n g r e g a t i o n a l a c c l a m a t i o n has any r o l e at

all, i t must be a t t h e end of t h e e u c h a r i s t i c p r a y e r , where

the whole c o u r s e of S a l v a t i o n H i s t o r y a c r o s s and beyond time

is finally affirmed.

3.9 Reconstructing the Sender

Between t h e c l o s e of t h e e u c h a r i s t i c p r a y e r and communion

t h e r e i s an i n t e r l u d e of i n t e n s i f i e d r e c o g n i t i o n . We might

even t h i n k of i t as a r e c o l l e c t i o n i n m e d i t a t i o n after the

triumphant prospect of t h e h e a v e n l y Kingdom. Again, t h i s i s

a t y p e of w r i t t e n p e r f o r m a t i v e only i n a p e c u l i a r sense,

namely t h a t t h e p e o p l e ask God t o be p r e s e n t i n a p a r t i c u l a r

 137

and image-laden a s p e c t . T h i s phase o f t h e r i t e asks f o r some

of t h e most d i f f i c u l t assents i n the e n t i r e service, f o r

h e r e t h e language of n a r r a t i v e ( a s , f o r example, i n t h e

I n s t i t u t i o n and S a l v a t i o n N a r r a t i v e s ) comes t o an end, and a

language of p u r e image t a k e s i t s p l a c e . U s i n g an i n c a n t a t o r y

p a t t e r n o f m u l t i p l e anaphora, t h eywutsrponmlihgfedcaTRPLDCB
agnus dei not o n l y c a l l s

for r e c o g n i t i o n o f t h e s a c r i f i c i a l p r e s e n c e of J e s u s : i t

a c t u a l l y makes t h e t w i n a s p e c t s o f J e s u s - t h e d e f e n c e l e s s

sacrificial v i c t i m , and t h e g l o r i f i e d Lamb of t h e

apocalyptic v i s i o n - resonate upon t h e c o n s c i o u s n e s s of the

communicants, and c a l l s upon them t o remember t h e m a j e s t i c

and vulnerable o r i g i n s of f o r g i v e n e s s and mercy, which a r e

the a t t r i b u t e s of t h e s e images :

Lamb of God, you t a k e away t h e s i n s o f

the world:
have mercy on u s .

Lamb o f God, you t a k e away t h e s i n s o f

the world:
have mercy on u s .

Lamb o f God, you t a k e away t h e s i n s o f

the world:
g r a n t us p e a c e .

or

J e s u s , Lamb o f God: have mercy on u s .

J e s u s , b e a r e r o f our s i n s : have mercy on u s .
J e s u s , redeemer o f t h e w o r l d : g i v e us
your p e a c e .
(ASB 142-143)

On t h e a n a l o g y of D e r r i d a ' s e s s a y , I w i l l call this a

r e c i p r o c a l a c t of t e l e c o m m u n i c a t i o n , whereby t h e r e c e i v e r s
 138

of t h e w r i t t e n p e r f o r m a t i v e r e c o n s t r u c t , and g i v e a f a c e t o ,

its o r i g i n a l s e n d e r . I t i s a l s o a renewed i n v i t a t i o n t o God

t o be p r e s e n t i n h i s g e n t l e s t and most r e d e m p t i v e b e i n g , and

i s t h e r e f o r e l i n k e d t o t h e opening C o l l e c t f o r P u r i t y .

The words o f i n v i t a t i o n c a n a s k t h e p e o p l e t o

Draw n e a r w i t h f a i t h . R e c e i v e t h e body o f our

L o r d J e s u s C h r i s t w h i c h he gave f o r you, and h i s
b l o o d which he shed f o r you.
(ASB 143)

because they are assured of t h e love, f o r g i v e n e s s and

redeeming g e n e r o s i t y of t h e p r e s e n c e t h e y approach. T h i s

confidence i s r e i n f o r c e d i n t h e words o f a d m i n i s t r a t i o n :

The body o f C h r i s t keep you i n e t e r n a l l i f e .

The b l o o d o f C h r i s t keep you i n e t e r n a l l i f e .
(ASB 143)

It i s a s i f t h e t h r e s h o l d of p r e s e n c e h a s f i n a l l y been

crossed i n the present moment. The community i s f a c e t o f a c e

w i t h a p r e s e n c e t o which i t s f a i t h h a s g i v e n not o n l y a

particular title (the Lamb of God), b e a r i n g the s p e c i a l

c a p a c i t y t o b e a r and f o r g i v e s i n , and t o b r i n g peace, b u t

a l s o body and b l o o d . F a i t h t h e r e f o r e comes t o s u s t a i n

presence, just as presence s u s t a i n s faith.

 139

3.10 E o c r o s s i n gywutsrponmlihgfedcaTRPLDCB
thm fhsmmhold : Tfo® ^omt-CommmLon

The language of t h e agnus d e l , t h e i n v i t a t i o n t o communion

and t h e words of a d m i n i s t r a t i o n - quite uninterpretable

o u t s i d e of t h e l i t u r g i c a l context - has t o be translated

out of t h e r e a l m of m y s t e r y and image t o a p o i n t where i t

becomes r e a d a b l e once a g a i n i n t h e language of t h e w o r l d to

which t h e c o n g r e g a t i o n must r e t u r n . The f i n a l s e c t i o n of t h e

r i t e t a k e s on t h i s r e s p o n s i b i l i t y , d i r e c t i n g i t s energies

towards t h a n k s g i v i n g f o r what has been r e c e i v e d , and

r e c o n n e c t i o n w i t h t h e o r d i n a r y e x i s t e n c e which t h e

congregation has left f o r t h e d u r a t i o n of t h e e u c h a r i s t . The

form of s e r v i c e o f f e r s two ways of r e c a l l i n g a l l t h i s , and

p l a n n i n g t h e community's r e s p o n s e t o r e c r o s s i n g the

t h r e s h o l d between t h e Church and t h e w o r l d . One of t h e s e i s

embodied i n t h e c o n g r e g a t i o n a l p r a y e r :

A l m i g h t y God,
we t h a n k you f o r f e e d i n g us
w i t h t h e body and b l o o d of your Son
Jesus C h r i s t .
Through him we o f f e r you our s o u l s and bodies
t o be a l i v i n g s a c r i f i c e .
Send us out
i n t h e power of your S p i r i t
t o l i v e and work
t o y o u r p r a i s e and g l o r y . Amen.
(ASB 14 5)

T h i s form d e r i v e s i t s f o r c e from a s e t of s t r o n g , simple

images. The v i s u a l and t a c t i l e suggestions of t h e "body and

 140

b l o o d of . . . Jesus C h r i s t " , and of t h e c o n g r e g a t i o n as "a

living sacrifice" c u t t h r o u g h t h e m e d i a t i o n of b r e a d and

wine, and go t o t h e v e r y h e a r t of e u c h a r i s t i c u n d e r s t a n d i n g

or r e c o g n i t i o n . I f the i d e a of a " l i v i n g s a c r i f i c e " were t o

produce a momentary shudder (though one suspects that

c o n g r e g a t i o n s a r e not sufficiently shockable for t h i s ) , i t

would be an e n t i r e l y a p p r o p r i a t e r e a c t i o n t o t h e magnitude,

but a l s o the audacity, of a g e s t u r e which b r i n g s the people

as c l o s e as t h e y w i l l e v e r come t o t a k i n g C h r i s t ' s i d e n t i t y

upon t h e m s e l v e s . The imperative "Send us out", claiming i t s

a u t h o r i t y from "theywutsrponmlihgfedcaTRPLDCB
power of [God's] S p i r i t " , conveys a

great s u r g e of d e s i r e t o c a r r y t h e e u c h a r i s t i c e x p e r i e n c e

out i n t o the world.

Alternatively, t h e p r i e s t may say t h e f o l l o w i n g p r a y e r :

F a t h e r of a l l , we g i v e you t h a n k s and p r a i s e , t h a t
when we were s t i l l f a r o f f you met us i n your Son
and brought us home. Dying and l i v i n g , he d e c l a r e d
your l o v e , gave us g r a c e , and opened t h e g a t e of
g l o r y . May we who s h a r e C h r i s t ' s body l i v e h i s
r i s e n l i f e ; we who d r i n k h i s cup b r i n g l i f e to
o t h e r s ; we whom t h e S p i r i t l i g h t s g i v e l i g h t t o
t h e w o r l d . Keep us f i r m i n the hope you have s e t
b e f o r e us, so we and a l l your c h i l d r e n s h a l l be
f r e e , and t h e whole e a r t h l i v e t o p r a i s e your
name; t h r o u g h C h r i s t our L o r d .
Amen.
(ASB 144)

To some e y e s , this prayer would appear too precariously

b a l a n c e d , too d i s p e r s e d i n i t s r e f e r e n c e , t o be liturgically

useful. I t s primary b i b l i c a l source lies i n the s t o r y of the

 141

Prodigal Son, whose d e f e c t i o n s t a n d s f o r a l l human l a p s e s

from l o y a l t y t o God ("when we were s t i l l f a r o f f you met u s

i n your Son and brought us home"). T h i s c r e a t e s a c u r i o u s

s u p e r i m p o s i t i o n o f images, f o r i n merging t h e i d e n t i t y o f

t h e communicants i n t h e b e i n g of C h r i s t , t h e language

induces a r e c i p r o c a l e v e n t , i n whichywutsrponmlihgfedcaTRPLDCB
Christ becomes t h e

Prodigal Son. Looked a t y e t a g a i n , the i n i t i a l poetic

blasphemy becomes a v i r t u e , f o r i t throws t h e meaning of t h e

Incarnation into bold relief. I n t a k i n g on human nature,

C h r i s t also takes on human s i n , c h a l l e n g i n g t h e b o u n d a r i e s

s e p a r a t i n g humanity and d i v i n i t y , s i n and f o r g i v e n e s s .

Finally, through t h i s sacrificial action, the parable itself

is redeemed by i t s c o u n t e r - p o s s i b i l i t y , i n which J e s u s comes

to represent t h e 'good' e l d e r b r o t h e r . By a c t i v e l y

p a r t i c i p a t i n g i n e x t e n d i n g welcome t o t h e r e t u r n i n g

reprobate, who s t a n d s f o r a l l forgiven sinners, the elder

brother i n this revised version joins h i s father i n

welcoming t h e p r o d i g a l across the threshold, and r e i n s t a t i n g

him a t home.

Under t h e s e conditions, t h e metaphor o f " t h e g a t e o f g l o r y "

b u r s t s i t s boundaries as a simple metaphor f o r t h e Kingdom,

and c o n v e r g e s on t h e r e a l i t y of f a i t h - t h a t l a s t threshold

p o s i t i o n t o be n e g o t i a t e d before the eschatological

p o s s i b i l i t y o f t h e Kingdom becomes a c t u a l . F u l l e u c h a r i s t i c

participation i s t h e t h r e s h o l d of heaven thrown open by t h e

Resurrection, and t h e f i g u r e of our e s c h a t o l o g i c a l hope. But

 142

it i s not t o be found w i t h o u t p a i n , a s a l l u s i o n s t o d r i n k i n g

t h e cup which C h r i s t drank, and s h a r i n g i n h i s s u f f e r i n g

body r e v e a l . The rewards of freedom both now and i n e t e r n i t y

a r e r e a s s u r i n g l y o v e r l a i d on t h e s e d a r k e r r e m i n d e r s , b u t a r e

a l s o d i s t u r b i n g l y resonant w i t h t h e i r echoes. Y e t such

ambiguity i s w h o l l y c o n s i s t e n t w i t h t h e e x p e r i e n c e of

r e c o g n i t i o n o f t h e e u c h a r i s t . The c o n g r e g a t i o n l e a v e s h a v i n g

f a c e d i t s s i n , found f o r g i v e n e s s i n t h e l o v e and mercy o f

God, and l o o k e d beyond d e a t h t o t h e l i f e o f t h e Kingdom. I n

becoming C h r i s t ' s body through t h e c o n s e c r a t i n g moment of

t h e e u c h a r i s t t h e i r n a t u r e becomes f o r t h a t space o f time

i n d i s t i n g u i s h a b l e from t h a t o f C h r i s t , and so a t t h e c l i m a x

of r e c o g n i t i o n , t h e w o r s h i p p e r s a s k God t o r e c o g n i s e them i n

t h e g l o r i o u s and t h e t o r t u r e d b e i n g o f h i s Son.

A f t e r s u c h a c l i m a c t i c c o n f r o n t a t i o n , t h e peace and b l e s s i n g

come a s a d e c r e s c e n d o towards a reassuring, i f illusory

conclusion :

The peace of God, which p a s s e s a l l

u n d e r s t a n d i n g , keep your h e a r t s and minds i n
t h e knowledge and l o v e o f God, and of h i s Son
J e s u s C h r i s t our L o r d ; and t h e b l e s s i n g o f God
a l m i g h t y , t h e F a t h e r , t h e Son and t h e Holy
S p i r i t , be among you, and remain w i t h you
a l w a y s . Amen.
(ASB 145)

In r e a l i t y , t h e l a s t words o f t h e e u c h a r i s t terminate

n o t h i n g . R a t h e r , t h e y hand o v e r t o t h e d e p a r t i n g
 143

congregation a s h a r e of God's p r e s e n c e that w i l l accompany

the i n s t r u c t i o n to

Go i n peace t o l o v e and serve the Lord.

(ASB 145)

These l a s t words w i l l not, however, answer t h e question,

" U n t i l t h e next c e l e b r a t i o n of t h e e u c h a r i s t ? U n t i l h i s

coming a g a i n ? "

3.11 Conclusion

Any hope of a c o n c r e t e , t a n g i b l e meaning t h a t can be

e x t r a c t e d from the p e r f o r m a n c e of t h e e u c h a r i s t must be

disappointed i n a reading l i k e t h i s . The whole n o t i o n of a

l i n g u i s t i c a l l y expressed l i t u r g i c a l threshold i s that i t i s

only p o s i t i o n a l , p l a c i n g worshippers where t h e y can glimpse

the proposed world of t h e Kingdom. P r e s e n t e d i n t h i s way,

t h e l i t u r g i c a l p r o c e s s b e g i n s t o sound increasingly

i n s e c u r e , though t h i s i s not n e c e s s a r i l y a r e a s o n t o appeal

to a transcendent order t h a t e l i m i n a t e s a l l r i s k s from t h e

commitment demanded by r i t u a l i s e d p r a c t i c e . Going t o t h e

r i t e w i t h t h e c o n v i c t i o n t h a t i t i s an a s s u r e d 'place' of

r e v e l a t i o n i s p u t t i n g the c a r t b e f o r e t h e h o r s e . On the

contrary, i t i s o n l y i n t a k i n g t h e r i s k of going into a

s i t u a t i o n t h a t can o f f e r no w o r l d l y c e r t a i n t i e s , i . e .

engaging i n an i n t r i n s i c a l l y m e a n i n g l e s s activity, that

worshippers can hope t o d i s c o v e r a m e a n i n g f u l a s p e c t t o

 144

t h e i r p r a c t i c e of d e v o t i o n . The f o c u s of w o r s h i p p r o v i d e s a

p o t e n t i a l p o i n t of d e p a r t u r e f o r r e v e a l i n g meaning, only

because i t does not swallow up i n d i v i d u a l e x p e r i e n c e and

needs i n a p r e - p a c k a g e d v e r s i o n of t h e e x p e r i e n c e of

community.

T h i s r e v e l a t o r y p r o c e s s a l s o f u r n i s h e s a p e r s p e c t i v e on the

s t a t u s of t h e q u e s t i o n of 'truth' i n l i t u r g y that finally

e s c a p e s t h e f r u s t r a t i n g q u e s t i o n s of meaning which have

arisen previously. C o n c e p t u a l l y , we have now moved c l o s e r

to the Heideggerian position (as p a r t of t h e e x p l o r a t i o n of ywutsrponmlihg

Dasein i n Being and Time) which p r o p o s e s that 'truth' i s

Dasein 's d i s c l o s u r e of i t s "ownmost p o t e n t i a l i t y - f o r -

B e i n g " . The
1 9
etymology of t h e Greek word f o r t r u t h , a-

letheia, makes t h e concept clear : i t i n v o l v e s t h a t which i s

not hidden, or t h a t which i s uncovered. "Being-true as

Being-uncovering, i s a way of B e i n g f o r D a s e i n . . . .

Uncovering i s a way of B e i n g for Being-in-the-world" . 2 0

T r u t h , c o n s i d e r e d as what has a l r e a d y been uncovered, is

always the secondary s e n s e of t h e word.

The e s s a y on "The O r i g i n of t h e Work of A r t " makes a complex

and s u g g e s t i v e c a s e f o r t h e way t h a t t r u t h comes i n t o being

i n t h e a e s t h e t i c c r e a t i o n . Heidegger p r e s e n t s t r u t h as both

founding t h e a r t work, and " l e a p i n g i n t o b e i n g " from i t , in

19. M a r t i n H e i d e g g e r Being and Time 264 (1.6 §221)

20. i b i d 263 (1.6 §220)
 145

a way t h a t can shed l i g h t on t h e p r o c e s s e s of r e v e l a t i o n i n

the liturgical rite. In the f i r s t p a r t of t h e essay,

Heidegger d e a l s w i t h q u e s t i o n s a r i s i n g out of t h e n a t u r e of

t r u t h . These i n c l u d e i n q u i r i e s i n t o how t r u t h can be set

i n t o work ; why i t sometimes must be s e t i n t o work i n order

t o be as t r u t h ; why this setting-into-work should take the

form of a r t ; why art i t s e l f e x i s t s . A l l of t h e s e questions

a r e c o n n e c t e d t o t h e p r e m i s e t h a t t r u t h i s an

u n c o n c e a l e d n e s s , and t h a t t h e a r t - w o r k i s a medium f o r i t s

r e v e l a t i o n . With s p e c i a l a t t e n t i o n t o t h e a r t of p o e t r y , the

s e c o n d p a r t of t h e e s s a y c o n s i d e r s t h e use ofywutsrponmlihgfedcaTRPLDCB
language as a

revelatory art-form :

Language, by naming b e i n g s f o r t h e f i r s t t i m e ,
f i r s t b r i n g s b e i n g s t o word and t o a p p e a r a n c e .
Only t h i s naming nominates b e i n g s to t h e i r b e i n g
from out of t h e i r b e i n g . 2 1

T h i s r a i s e s b e i n g t o i t s p o t e n t i a l t o be, but i t i s not the

o r i g i n of t h e t r u t h of b e i n g . A r t o n l y d i s c o v e r s what lies

i n the f o u n d a t i o n s of a r t i t s e l f :

Art i s the setting-into-work of t r u t h . I n t h i s

p r o p o s i t i o n an e s s e n t i a l a m b i g u i t y i s h i d d e n , i n
which t r u t h i s a t once t h e s u b j e c t and t h e o b j e c t
of the s e t t i n g . But subject and object are
u n s u i t a b l e names h e r e . They keep us from t h i n k i n g
p r e c i s e l y t h i s ambiguous n a t u r e , a t a s k t h a t no
longer belongs to t h i s c o n s i d e r a t i o n . . . . Art
l e t s t r u t h o r i g i n a t e . A r t , founding, p r e s e r v i n g ,

2 1 . M a r t i n Heidegger "The O r i g i n of t h e Work of A r t " i n

Poetry, Language, Thought t r . A l b e r t H o f s t a d t e r New York
Harper & Row, 1 9 7 1 ; r e p r . 1975 73
 146

i s the spring that l e a p s t o t h e t r u t h o f what i s ,

i n the work. 22

To r e t u r n t o t h e s p e c i f i c m a t t e r of t h e e u c h a r i s t , this

p r o p o s a l f o r t h e d i s c l o s u r e of t r u t h t h r o u g h a r t seems t o

o f f e r an i m p o r t a n t model f o r d e s c r i b i n g t h e d i s c l o s u r e o f

f a i t h t h r o u g h w o r s h i p . I t has been t h e argument thoughout

this chapter that faith, like 'truth', i s an ambiguous

q u a n t i t y . A v i t a l p r e c o n d i t i o n of a l l w o r s h i p , i t i s a l s o

d i s c o v e r e d and enhanced t h r o u g h w o r s h i p . The u n r e s o l v e d

s t a t e of t h e q u e s t i o n a t t h e end of t h e e u c h a r i s t o n l y marks

t h e f a c t t h a t t h e w o r s h i p p i n g community h a s t r a v e l l e d full

c i r c l e i n i t s h e r m e n e u t i c a l j o u r n e y from f a i t h t o language,

and back t o f a i t h .

I f t h e H e i d e g g e r i a n a n a l o g y p r e s e r v e s t r a c e s of n o s t a l g i a

f o r a form o f r e i f i e d meaning i n language i t s e l f , even

though i t acknowledges language a s p r i m a r i l y a means o f

d i s c l o s u r e , Marc R e d f i e l d ' s t r e a t m e n t o f t h e n o t i o n o f

"linguistic materiality", e s p e c i a l l y as i t i s t r e a t e d i n t h e

thought o f P a u l de Man, i s a u s e f u l e x t e n s i o n . De Man's 2 3

a d d r e s s t o t h o s e s t r u c t u r e s i n language which a r e t a k e n t o

be p a t t e r n s of s i g n i f i c a t i o n d i s c o v e r s an i m p a s s e . R e d f i e l d

quotes Jonathan C u l l e r , who s t a t e s t h a t " t h i s predicament

shows t h a t 'to p e r c e i v e t h e s i g n i f i e r a t a l l i s t o c o n f e r on

22. i b i d 77
23. M a r t i n S t r i n g e r ' s approach t o t h e q u e s t i o n , which I
n o t e d i n C h a p t e r One, i s h e l p f u l l y a m p l i f i e d by de Man's
point.
 147

some p a t t e r n s but n o t on o t h e r s t h e s t a t u s of meaningful

articulations " 1 2 4
. He shows how, i n t h i s v e r y randomness, de

Man i d e n t i f i e s t h e " t r o p e of language", which c a n be

expressed by t h e c l a i m t h a t "language p o s i t s and language

means ( s i n c e i t a r t i c u l a t e s ) , b u t language cannot p o s i t

meaning; i t c a n o n l y r e i t e r a t e (or r e f l e c t ) i ti ni t s

r e c o n f i r m e d f a l s e h o o dywutsrponmlihgfedcaTRPLDCB
[The Rhetoric of Romanticism 117-

1 1 8 ] " 2 5 . L e s t we f a l l i n t o t h e t r a p of t h i n k i n g t h a t t h e

conventional categories o f ' t r u t h ' and ' f a l s e h o o d ' are at

issue, Redfield explains t h i s s t a t e m e n t by r e f e r r i n g t o

Cynthia Chase, who s a y s that

"[t]he process of s i g n i f i c a t i o n , which h a s a

m a t e r i a l element, i s made t o s e r v e a s an example
and g u a r a n t e e o f t h e p h e n o m e n a l i t y o f e x p e r i e n c e "
[ " G i v i n g a F a c e " 1 0 5 ] ; however [he c o n t i n u e s ] , i t
does not mean t h a t this material element i s
p r e s e n t t o i t s e l f and t o us a s an e m p i r i c a l f a c t .
What we " a c t u a l l y g e t " i s a necessary
precondition of experience that i s not only
impossible t o "experience" but i s a l s o impossible
tout court, i n s o f a r a s t h e d e t e r m i n e d i s b e i n g
d e r i v e d from t h e p o s s i b i l i t y of t h e random. 26

Read a g a i n s t t h e p a s s a g e s from "The O r i g i n of t h e Work o f

Art", R e d f i e l d ' s a n a l y s i s makes a c l e a r c a s e for revaluing

the r o l e of p e r f o r m a t i v e l a n g u a g e . Some a d j u s t m e n t s a r e

necessary b e f o r e h i s f i n d i n g s c a n be a p p l i e d c l o s e l y t o t h e

the liturgical s i t u a t i o n . P r i n c i p a l l y , 'falsehood' i s too

strong a word t o u s e f o r a c t s o f w o r s h i p . I n s t e a d , I offer

24. Marc W. R e d f i e l d "Humanizing de Man" diacritics 19 (2)

1989 35-53 44
25. i b i d 44
26. i b i d 45
 148

1
p r o v i s i o n a l i t y ' as a concept w h i c h more a p t l y d e s c r i b e s the

threshold which i s a l s o the subject of our inquiry. The

p r o v i s i o n a l i t y of t h e l i t u r g i c a l threshold state w i l l not

become c e r t a i n t y by conferring m e a n i n g f u l s t a t u s on every

r i t u a l action, so t h a t , f o r example, t h e p e r f o r m a n c e of the

eucharist w i l l a l w a y s produce a h i d d e n t r u t h , which i s

e m p i r i c a l l y known t o be t h e r e . A c t i v i t i e s conducted i n

faith, i n t h e p r o s p e c t of the Kingdom, can p o s i t , but not

guarantee, the forms of d i s c l o s u r e t h a t w i l l emerge i n

performance.

I n P a u l R i c o e u r ' s words :

. . . b i b l i c a l f a i t h cannot be s e p a r a t e d from the

movement of i n t e r p r e t a t i o n t h a t r a i s e s i t t o t h e
level of language. The "ultimate care" would
remain mute i f i t d i d not r e c e i v e t h e power of
s p e e c h from an e n d l e s s l y renewed i n t e r p r e t a t i o n of
t h e s i g n s and symbols t h a t have, so t o speak,
educated and formed t h i s care throughout the
centuries. The f e e l i n g of absolute dependence
would remain a weak and i n a r t i c u l a t e d f e e l i n g i f
i t were not t h e r e s p o n s e t o the p r o p o s a l of a new
b e i n g t h a t opened f o r me new possibilities of
e x i s t i n g and a c t i n g . U n c o n d i t i o n a l t r u s t would be
empty i f i t were not b a s e d upon the continually
renewed i n t e r p r e t a t i o n of t h e s i g n - e v e n t s r e p o r t e d
by S c r i p t u r e . . . . These e v e n t s of deliverance
open and u n c o v e r the i n n e r m o s t p o s s i b i l i t y of my
own freedom and t h u s become f o r me t h e word of
God. Such is the properly hermeneutical
c o n s t i t u t i o n of f a i t h i t s e l f . Such i s , as w e l l ,
the primary theological consequence of the
indissociable correlation we have discovered
between t h e w o r l d of the t e x t and appropriation.
(PHBH 99-100)
 149

Faith i n a merciful, redemptive God comes t o l a n g u a g e e a c h

t i m e t h e w o r s h i p p i n g community meets, and t h e l i t u r g i c a l

t e x t awaits the action of f a i t h t o invest i t with l i f e i n

performance, e v e n as i t s d e v e l o p m e n t s u p p o r t s t h a t faith.

From one p o i n t of view, t h i s would seem t o r e s e m b l e w h a t i s

sometimes g e n u i n e l y , s o m e t i m e s r a t h e r sentimentally, called

a 'simple f a i t h . 1
But t h e c l e a r echo, i n R i c o e u r ' s

description of f a i t h as t h e " u l t i m a t e care", o f Heidegger's

analysis o f c a r e as t h e B e i n g o fyxwvutsrponmlkihgfedcaWTSPNMLIHFDCBA
Dasein s h o u l d a c t as a
21

reminder that the being of a l i t u r g i c a l faith i s never

simple, o r separated from t h e q u e s t i o n i n which t h e t o t a l i t y

o f one's b e i n g i s a t s t a k e . No l a n g u a g e i s s u f f i c i e n t t o

embody f a i t h f o r a l l t i m e , n o r can f a i t h e v e r cease i n i t s

search f o ra voice.

27. Being and Time 1.6

 150

CE&PTSR FOUR :tmhTE

TEE BIBLE m LITURGY

4.1 Introduction

L i t u r g y i s a b l e t o make f a i t h a r t i c u l a t e b e c a u s e l i t u r g i c a l

language i s i t s e l f dependent on t h e l a n g u a g e o f t h e F a i t h .

In communicating c r e d a l s t a t e m e n t s and b i b l i c a l teaching t o

w o r s h i p p e r s , l i t u r g y p r o v i d e s an a u t h o r i t a t i v e resource from

which i t s p r a c t i t i o n e r s can make t h e i r own claims of f a i t h .

Chapter Four i n v e s t i g a t e s t h e v a r i o u s forms i n which

l i t u r g i c a l p a r t i c i p a n t s meet t h e B i b l e . C o n t i n u i n g t h e

e x p l o r a t i o n o f t h e ASB Rite A eucharist, i t c o n c e n t r a t e s on

those aspects of b i b l i c a l r e f e r e n c e which Chapter Three

d e s c r i b e d as t h e h e r m e n e u t i c movement f r o m f a i t h t o

l a n g u a g e , and b a c k t o f a i t h . The i n q u i r y begins with the

i m p l i c a t i o n s o f the d i r e c t t r a n s f e r of extended biblical

passages i n t o t h e r i t e i n t h e f o r m o f t h e e u c h a r i s t i c

lectionary. Thereafter, i t t u r n s i t s a t t e n t i o n t o o t h e r ways

of u s i n g t h e B i b l e t o endorse r i t u a l a c t i o n . These include

p r a y e r s w h i c h depend on s c r i p t u r a l a l l u s i o n s , quotations

w h i c h have t o be r e a s s e s s e d i n t h e new context of the

eucharist, and sermons w h i c h i n t e r p r e t scripture . 1

1 . These modes o f b i b l i c a l i n c o r p o r a t i o n i n l i t u r g y a r e
b r i e f l y b u t u s e f u l l y c o v e r e d by M a r t i n K i t c h e n ' s e s s a y , "The
B i b l e i n W o r s h i p " i nyxwvutsrponmlkihgfedcaWTSPNMLIHFDCBA
The Identity of Anglican Worship ed.
B r y a n S p i n k s & K e n n e t h S t e v e n s o n London : Mowbray, 1991 36-
48. My a n a l y s i s w i l l be c o n c e r n e d w i t h p r a y e r s and
 151

The purpose o f t h e present argument i s t w o f o l d . I n t h e f i r s t

place, i t sets out t o r e j e c t s i m p l i s t i c notions of receiving

the Bible d i r e c t l y through l i t u r g y , a n d so r e c a p t u r i n g t h e

experience of i t s f i r s t readers. I n t h e second p l a c e , i t

seeks terms f o r t h e complex a p p r o p r i a t i o n o f b i b l i c a l

promises t h a t f o r m s p a r t o f t h e deep s t r u c t u r e o f t h e r i t e .

4.2 I n i t i a l 1?n®©E@tieal C o n s i d e r a t i o n s

In h i s w o r k on t h e b i b l i c a l canon, R i c o e u r identifies a

number o f " f o r m s o f d i s c o u r s e " i n t h e b o o k s o f t h e O l d a n d

New T e s t a m e n t s , e a c h p r e s e n t i n g a d i f f e r e n t f a c e o f God.

Intensive study o f t h e i r i n t e r a c t i o n , he suggests,

would perhaps reveal that a l l t h e forms o f

discourse together c o n s t i t u t e a c i r c u l a r system
and t h a t t h e t h e o l o g i c a l c o n t e n t o f e a c h o f t h e m
r e c e i v e s i t s meaning from t h e t o t a l c o n s t e l l a t i o n
of forms o f d i s c o u r s e . R e l i g i o u s language t h e n
a p p e a r s as a p o l y p h o n i c 2
language m a i n t a i n e d by
the c i r c u l a r i t y o f t h e forms.

q u o t a t i o n s , s i n c e t h e q u e s t i o n o f sermons i s n o t r e a d i l y
i n c o r p o r a t e d i n t o a s t u d y s u c h as t h i s .

2. The c o n c e p t o f " p o l y p h o n y " r e c a l l s t h e w o r k o f M i k h a i l

B a k h t i n on t h e t h e o r y o f t h e n o v e l . R i c o e u r r e f e r s t o t h i s
i nyxwvutsrponmlkihgfedcaWTSPNMLIHFDCBA
Time and Narrative I I , s h o w i n g how " t h e p o l y p h o n i c n o v e l
stretches t o the breaking point the capacity of extension
b e l o n g i n g t o t h e m i m e s i s o f a c t i o n " (TN I I , 9 7 ) , b y b r i n g i n g
d i f f e r e n t v o i c e s i n t o t h e same t i m e scheme. W h i l e t h e
B a k h t i n i a n usage o f " p o l y p h o n y " a n d " h e t e r o g l o s s i a " as
c r i t e r i a f o r a n a l y s i n g t h e n o v e l as o t h e r t h a n m o n o l o g i c
p r o v i d e s a s t r u c t u r a l analogue f o r t h e d i f f e r e n t voices a t
p l a y i n l i t u r g y , extension o f h i s p r i n c i p l e s leads t o a
M a r x i s t sense o f l i t e r a t u r e as t h e p r o d u c t o f a p a r t i c u l a r
s o c i a l s t r u c t u r e . The d i f f e r e n t l a n g u a g e s i n v o l v e d i n t h e
p r o d u c t e a c h c a r r y w h a t M i c h a e l H o l q u i s t has c a l l e d "a s e t
 152

(PHBH 92)

He shows t h a t t h i s hypothesis, whether or not i t i s

universally v e r i f i a b l e , i s especially apt f o ra closed

s y s t e m s u c h as t h e b i b l i c a l canon, w h i c h " i s a l i m i t e d space

f o r i n t e r p r e t a t i o n , a n d where t h e t h e o l o g i c a l meanings a r e

correlative t oyxwvutsrponmlkihgfedcaWTSPNMLIHFDCBA
forms of discourse" (PHBH 9 2 ) . T h i s chapter

will a r g u e t h a t when t h e b i b l i c a l c l o s e d s y s t e m meets t h e

liturgical rite, the e x i s t i n g polyphonic relationship

becomes s u b j e c t t o g r e a t e r p r e s s u r e . F o r t h e l i t u r g i c a l rite

is itself a c l o s e d system, c o m p r i s i n g a v a r i e t y of r e l i g i o -

l i t e r a r y genres t h a t i n c l u d e s p r a y e r , psalmody, prose

narrative, prophecy, e x e g e t i c a l and h o m i l e t i c forms, and

credal statements.

This doubly p r e s s u r i s e d s i t u a t i o n r a i s e s a s i g n i f i c a n t

problem o f contemporaneity. As i f i t were n o t c o m p l i c a t e d

enough t o a s s e s s t h e ways i n w h i c h t h e components o f t h e

biblical canon r e l a t e t o e a c h o t h e r a c r o s s vast distances i n

t i m e , t h e y must be c o n s i d e r e d , i n liturgy, as s t a n d i n g i n

r e l a t i o n t o c o n g r e g a t i o n s who a r e h e a r i n g t h e m i n t h e

immediacy o f l i t u r g i c a l time. Altered social and c u l t u r a l

circumstances mean t h a t the texts do n o t speak t o l a t e r

audiences with the i d e n t i c a l force they carried i n their

o f d i s t i n c t i v e v a l u e s a n d p r e s u p p o s i t i o n s " (Dialogism :
Bakhtin and His World London : R o u t l e d g e , 1990 6 8 ) . Our
hermeneutical i n t e r e s t i n i n t e r p r e t i n g t h e w o r l d proposed
by, o r i n f r o n t o f , t h e t e x t o r p e r f o r m a n c e d e p a r t s
s u b s t a n t i a l l y from t h i s view.
 153

original setting, so t h a t t h e i r continuing role as a

r e s o u r c e o f f a i t h has t o be a s s e s s e d b y c r i t e r i a o t h e r t h a n

the straightforwardly historical.

One way o f r e p r e s e n t i n g w h a t i s r e a l l y a r a t h e r e l u s i v e

a s s o c i a t i o n between l i t u r g i c a l f a i t h and b i b l i c a l language

i s Ricoeur's depiction of the transmission of b i b l i c a l

m a t e r i a l i n terms o f t h e r e l a t i o n s h i p between speech and

writing. Ricoeur c l a i m s f u n d a m e n t a l s t a t u s f o r t h e speech-

writing pair i n "the i n i t i a l hermeneutical situation of

Christian p r e a c h i n g " , where s p e e c h i s t i e d " t o an e a r l i e r

writing that i tinterprets". This i s e s p e c i a l l y true ofthe

h e r m e n e u t i c a l c o n n e c t i o n b e t w e e n t h e O l d a n d New T e s t a m e n t s .

Here, t h e w r i t t e n proclamation "that Jesus i s t h e C h r i s t " i s

subsequently fulfilled i n action. Later written exegetical

m a t e r i a l becomes n o t o n l y an i n t e r p r e t a t i o n of earlier

writings, b u t "a new w r i t i n g " :

t h e l e t t e r s t o t h e Romans become l e t t e r s t o a l l o f
C h r i s t i a n i t y ; Mark, f o l l o w e d b y M a t t h e w a n d L u k e ,
t h e n b y J o h n , w r o t e a g o s p e l ; new documents were
a d d e d t o t h i s ; a n d , one day, t h e C h u r c h c l o s e d t h e
Canon, c o n s t i t u t i n g i n a c o m p l e t e d and c l o s e d
w r i t t e n t e x t t h e corpus o f witnesses. . . . A
h e r m e n e u t i c a l s i t u a t i o n was t h u s c r e a t e d w h i c h was
n o t i m m e d i a t e l y r e c o g n i z e d as s u c h . . . .
(PHBH 94)

This "hermeneutical s i t u a t i o n " l i n k i n g speech and w r i t i n g

produces, i n i t s t u r n , "what we t e r m p r o c l a m a t i o n , kerygma,

 154

preaching" (PHBH 9 4 ) . R i c o e u r
3
sees t h i s as t h e "condition

of possibility o f t r a d i t i o n as s u c h , i n the fundamental

sense o f t h e t r a n s m i s s i o n o f a message". W r i t i n g assists

t h i s p r o c e s s b y a l l o w i n g f o r t h e yxwvutsrponmlkihgfedcaWTSPNMLIHFDCBA

distanciation t h a t s e p a r a t e s t h e message f r o m t h e
s p e a k e r , f r o m t h e i n i t i a l s i t u a t i o n and f r o m i t s
p r i m a r y r e c e i v e r . Thanks t o w r i t i n g , s p e e c h comes
a l l t h e way t o u s , r e a c h i n g us by means o f i t s
" s e n s e " and by t h e " t h i n g " t h a t i s a t i s s u e i n i t ,
and no l o n g e r t h r o u g h t h e " v o i c e " o f t h e u t t e r e r .
(PHBH 94-95)

R i c o e u r ' s h e r m e n e u t i c s always depends on t h e interpretative

s i t u a t i o n of t e x t and r e a d e r . I n t h e p r e s e n t case, by

s h i f t i n g the focus t o the t e x t , and away f r o m t h e original

s u b j e c t who produced i t , he shows how we can e s c a p e f r o m t h e

s i m p l i s t i c v i e w t h a t b i b l i c a l t e x t s speak t o us i n e x a c t l y

the same way t h a t they addressed their first audiences.

Presenting the s h i f t as a f u n c t i o n o f t h e r e a d i n g p r o c e s s ,

he makes a s t a t e m e n t t h a t w i l l have c r u c i a l r e p e r c u s s i o n s i n

l i t u r g i c a l hermeneutics :

the t e x t must be a b l e , f r o m t h e s o c i o l o g i c a l as
well as the psychological point of view, to
1
decontextualise 1
i t s e l f i n s u c h a way t h a t i t can
be 1
recontextualised 1
i n a new situation - as
a c c o m p l i s h e d , p r e c i s e l y , by t h e a c t o f r e a d i n g .
(HD 139)

3. M a r t i n K i t c h e n comments t h a t " i t i s t h e t a s k o f t h e
sermon t o e l u c i d a t e t h e m e a n i n g o f t h e b i b l i c a l t e x t i n t h e
c o n t e x t o f t h e l i t u r g i c a l t e x t . " op. c i t 4 4
 155

For t h e moment, a n d k e e p i n g i n m i n d t h e v a l u a b l e n o t i o n o f

recontextualisation by d e c o n t e x t u a l i s a t i o n , I shall return

t o D e r r i d a ' s essay " T e l e p a t h y " , w i t h i t s account o f t h e

w r i t t e n p e r f o r m a t i v e . As I n o t e d i n C h a p t e r T h r e e , Derrida's

s c e n a r i o i n " T e l e p a t h y " p r e s e n t s t h e w r i t t e n p e r f o r m a t i v e as

programming or i m p e l l i n g t h e f u t u r e course o f a c t i o n of the

p e r s o n who has a c c e p t e d i t s p r o p o s a l , a l o n g w i t h t h e r i s k s

t h a t t h i s e n t a i l s . The l i t u r g i c a l application demanded t h a t

t h i s p i c t u r e be s t r e t c h e d t o a l l o w f o r t h e addressee's

reciprocal n e e d t o c a l l u p o n , a n d even r e c o n s t r u c t , the

sender o f t h e communication. This p e r m i t s a p r o f i t a b l e

e x p a n s i o n o f R i c o e u r ' s v i e w , so t h a t i t i s n o t o n l y t h eyxwvutsrponmlkihgf
text

that i s seen t o be r e c o n t e x t u a l i s e d i n new s i t u a t i o n s : the

receiver of the text i s also recontextualised by following

the programme t h a t t h e e n c o u n t e r w i t h t h e t e x t s e t s i n

m o t i o n , a n d m e e t i n g t h e sender (God) u n d e r constantly

renewed conditions.

I n a v e r y immediate sense, t h e e n c o u n t e r w i t h biblical

material i n t h e c o n t e x t o f w o r s h i p i s a l s o a programme f o r

action i n t h e s i t u a t i o n i n which t h e meeting takes place.

R i c o e u r ' s work p o i n t s i n particular t o the biblical canon,

w h i c h i s t h e emblem o f t h e C h u r c h ' s c o n t r o l o v e r t h e n a t u r e

of t h e b i b l i c a l t e x t s t h a t are a v a i l a b l e t o readers and

hearers (PHBH 9 4 ) . T h i s n o t i o n of careful selection

invalidates any l i n g e r i n g sense o f a n a i v e p r i m a r y receiver,

who m i g h t come a c r o s s any t e x t a t any t i m e . The canon p l a c e s

 156

the encounter f i r m l y w i t h i n t h e dimension of l i t u r g i c a l

time, a l t h o u g h t h e event o f communication will always extend

beyond l i t u r g i c a l time, t o affect the l i f e of the individual

in s i t u a t i o n s outside of the p r a c t i c e of worship.

4.3 The E u e h a r i s f c i e L a e t i o n a r y

W i t h these c o n s i d e r a t i o n s i n mind, t h e f i r s t of the

categories of b i b l i c a l encounter i n liturgy, i.e., direct

t r a n s c r i p t i o n o f w h o l e p a s s a g e s o f s c r i p t u r e as O l d a n d New

T e s t a m e n t l e s s o n s and g o s p e l r e a d i n g s , c a n be i n t r o d u c e d .

Books of Common Prayer i n c l u d e d a t a b l e o f r e a d i n g s

TheyxwvutsrponmlkihgfedcaWTSPNMLIHFDCBA

w h i c h c o v e r e d one c a l e n d a r y e a r , a n d was t o be r e p e a t e d

a n n u a l l y . When t h e p r o c e s s e s of l i t u r g i c a l reform that

produced The Alternative Service Book w e r e s e t i n m o t i o n ,

the BCP l e c t i o n a r y was e x t e n s i v e l y r e v i s e d a n d t h e G e n e r a l

Synod o f t h e C h u r c h o f E n g l a n d a u t h o r i s e d a new t a b l e o f

r e a d i n g s f o r H o l y Communion on 9 t h J u l y , 1978 . A l t h o u g h t h e
4

4. The a p p r o v e d l e c t i o n a r y was o r i g i n a l l y d r a w n up b y t h e
J o i n t L i t u r g i c a l Group (JLG), an a d v i s o r y b o d y r e p r e s e n t i n g
e i g h t major d e n o m i n a t i o n a l groups i n B r i t a i n , and appeared
as The Calendar and Lectionary e d . R.C.D. J a s p e r O x f o r d :
O x f o r d U n i v e r s i t y P r e s s , 1967. The p r o p o s a l s were a d o p t e d
f o r e x p e r i m e n t a l u s e b y t h e C h u r c h o f E n g l a n d i n 1972,
a l m o s t as t h e y s t o o d . S u b s e q u e n t l y , b o t h t h e c a l e n d a r a n d
t h e l e c t i o n a r y u n d e r w e n t " c o n s i d e r a b l e amendment" b e f o r e t h e
G e r n e r a l Synod o f t h e C h u r c h o f E n g l a n d s a n c t i o n e d t h e m f o r
use i n 1978. F o r a b r i e f a c c o u n t o f t h e p r o c e d u r e s , see E.C.
W h i t a k e r "The 1978 L e c t i o n a r y " i n The Ministry of the Word
ed. G.J. Cuming London : B i b l e R e a d i n g F e l l o w s h i p ; O x f o r d ,
New Y o r k , T o r o n t o & M e l b o u r n e : O x f o r d U n i v e r s i t y P r e s s ,
1979 x i - x v .
 157

resultant lectionary brings b i b l i c a l texts into

relationship, w i t h one a n o t h e r u n d e r c e r t a i n thematic

classifications, t h e committee i n v o l v e d i n i t s g e n e s i s has

been a t p a i n s t o a v o i d t h e charge o f extreme prescriptivism.

E.C. Whitaker stresses, i n h i s contribution t o Geoffrey

Cuming's handbook t o t h e 1978 l e c t i o n a r y , that

[ i ] t i s important t o recognize that the choice of

r e a d i n g s has n o t b e e nyxwvutsrponmlkihgfedcaWTSPNMLIHFDCBA
dictated b y a pre-determined
l i s t o f t h e m e s . Of c o u r s e , i n t h e m a i n s e a s o n s o f
t h e C h u r c h ' s y e a r t h e r e a d i n g s choose themselves,
and f o l l o w themes w h i c h a r e i n d i c a t e d by t h e
s e a s o n s . B u t f o r t h e Sundays a f t e r P e n t e c o s t , t h e
procedure when the lectionary was originally
f r a m e d was f i r s t t o s i n g l e o u t t h e p a s s a g e s o f
s c r i p t u r e w h i c h most deserved t o be r e a d , a n d o n l y
t h e n t o a r r a n g e t h e m i n coherent g r o u p s . 5

The language o f Whitaker's defence suggests a g r e a t d e a l o f

tension between o p p o s i t i o n t o imposing a f i r m l y thematic

c o n t r o l on t h e l e c t i o n a r y on t h e one hand, a n d a l l o w i n g t h e

c h o s e n r e a d i n g s t o speak f o r t h e m s e l v e s on t h e o t h e r . In

this rather self-contradictory a c c o u n t i t i s p o s s i b l e t o see

the l e c t i o n a r y as a p o t e n t i a l i n s t r u m e n t f o r c o n t r o l l i n g t h e

liturgical appropriation of the Faith from t h e outside, by

manipulating the i n s t r u c t i o n a l material to f i ta particular

theological m o u l d . E q u a l l y , one c o u l d a r g u e t h a t i t s

f o u n d i n g p r i n c i p l e s l e a v e room f o r f r e e d o m a n d i n d e p e n d e n c e ,

even t h o u g h agreement and consensus i n a s i n g l e Faith are

its desired results.

5. i b i d x i v - x v my italics
 158

A r b i t r a r y c h o i c e w o u l d be as d a m a g i n g as s e v e r e constraints,

and p r e m a t u r e c o n d e m n a t i o n o f t h e l e c t i o n a r y must

necessarily indulge i n naive denials of the fundamentally

a u t h o r i t a t i v e n a t u r e o f much o f t h e m a t e r i a l t h a t i s

i n c l u d e d i n t h e l i t u r g i c a l t e x t . B e l i e v e r s have a certain

inbuilt allegiance to scriptural a u t h o r i t y and t e n d , by and

large, to treat i t as b e y o n d q u e s t i o n . Hence t o p r e t e n d that

it c o n f r o n t s them a t t h e e u c h a r i s t i n n o c e n t o f any

preconceived a u r a o f e s t a b l i s h m e n t , w e i g h t , o r power would

be d i s i n g e n u o u s . They a r e , i n f a c t , half-persuaded before

they ever a s s i m i l a t e the b i b l i c a l text into their liturgical

e x p e r i e n c e . The process of i n c o r p o r a t i n g the B i b l e i n the

liturgy t h u s a n t i c i p a t e s c o n g r e g a t i o n s who are

simultaneously receptive, and c a p a b l e of independent

j u d g m e n t , a p o s i t i o n w h i c h t h e JLG acknowledged i n drawing

up t h e l e c t i o n a r y :

The J o i n t L i t u r g i c a l Group e m p h a s i z e d t h a t 'the

thematic titles provided are no more than yxwvutsrponmlkihgf
indications o f e m p h a s i s . They must n o t be a l l o w e d
to give f a l s e r i g i d i t y t o the hearing of s c r i p t u r e
or t o t h e p r e a c h i n g o f t h e Word o f God. The
l e c t i o n s a r e , on t h e w h o l e , r i c h i n m a t e r i a l . They
may say d i f f e r e n t t h i n g s t o d i f f e r e n t p e o p l e , and
i t i s r i g h t t h a t t h e y s h o u l d do s o . ' 6

T h i s i s r e f l e c t e d t o some e x t e n t i n t h e p a t t e r n o f r e s p o n s e s

to t h e s e t r e a d i n g s . A f t e r t h e O l d and New Testament

lessons, the reader says, "This i s t h e word o f t h e Lord";

a f t e r t h e g o s p e l t h e words " T h i s i s t h e g o s p e l o f Christ"

6. i b i d xv
 159

are spoken, w i t h t h e p e o p l e answering, "Praise t o C h r i s t our

L o r d . " Yet t h e s e formulae are not w i t h o u t their

difficulties, given that a t h i n k i n g congregation will

sometimes w i s h t o c h a l l e n g e e p i s o d e s which are c l e a r l y not

"the w o r d o f t h e L o r d " . The i s s u e i s one of a u t h o r i t y . As

G e o f f r e y Cuming n o t e s :

C h a n g i n g v i e w s i n modern s c h o l a r s h i p a b o u t t h e
a u t h o r i t y of the B i b l e r a i s e p a r t i c u l a r problems
for the p r a c t i c e of reading p o r t i o n s of S c r i p t u r e
aloud i n the services, p a r t i c u l a r l y when the
r e a d i n g i s f o l l o w e d by t h e f o r m u l a ' T h i s i s t h e
word of t h e L o r d ' . 7

In o r d e r t o come t o t e r m s w i t h t h e d i l e m m a , a t l e a s t as f a r

as t h e r e a d i n g s were c o n c e r n e d , t h e J o i n t L i t u r g i c a l Group

r e d i r e c t e d t h e i r a t t e n t i o n towards the i n t e r n a l authority

holding d i f f e r e n t voices together w i t h i n the r i t e . The

r e s u l t o f t h e i n q u i r y was t o determine what E.C. Whitaker

calls a " c o n t r o l l i n g r e a d i n g " w i t h i n each s e t o f Old

T e s t a m e n t , New T e s t a m e n t and Gospel, " [ s e t t i n g ] t h e themes

which g i v e coherence t o each group o f t h r e e readings" . 8

A t one l e v e l t h i s m i g h t be t h o u g h t o f as an a t t e m p t t o c l o a k

a s i n i s t e r d e s i r e t o dominate the t h i n k i n g of the liturgical

c o m m u n i t y by p r e t e n d i n g t h a t t h e i m p o r t e d p a s s a g e s a r e free

from a l l forms of d i s c i p l i n e or p r i o r interpretation. I t is

more c o n s t r u c t i v e , h o w e v e r , t o v i e w t h e l e c t i o n a r y as

7. G e o f f r e y Cuming " T h i s i s t h e Word o f t h e L o r d " i nyxwvutsrponmlkihgfedcaWTSPN

The
Ministry of the Word x i x
8. "The 1978 L e c t i o n a r y " i b i d x i v
 160

standing i n a hermeneutic r e l a t i o n s h i p t o the r e s t of the

eucharistic liturgy, on t h e a n a l o g y o f R i c o e u r s sense o f

1

the h e r m e n e u t i c r e l a t i o n s h i p b e t w e e n t h e O l d and New

Testaments. Thus, f o r e x a m p l e , t h e c o l l e c t comes b e f o r e t h e

r e a d i n g s and t h e g o s p e l , and m i g h t be assumed t o g o v e r n

t h e i r e f f e c t upon t h e c o n g r e g a t i o n . Y e t t h e c o l l e c t itself

i s b u i l t upon t h e d o m i n a n t themes i n t h e r e a d i n g s

themselves. I t i s c o n d i t i o n e d b y what i s t o come, a t t h e

same t i m e t h a t i t i n i t i a t e s a mode o f t h i n k i n g t h a t prepares

the worshippers f o r s c r i p t u r a l instruction. Following this,

the fruitful d i a l o g u e between t h e r e a d i n g s awaits the

e n r i c h i n g engagement w i t h a s p e c t s o f t h e r i t e s u c h as credal

professions, or the b r e a k i n g of bread ( t o name o n l y t h e most

obvious examples). The e x p o s i t i o n a l f o r c e o f t h e sermon, and

the echo o f themes r a i s e d i n t h e r e a d i n g s i n hymns, make

f u r t h e r contributions t o thickening the texture of the total

act of worship.

The t o p i c s which a r i s e out of t h i s survey of the issues

involved i n the l i t u r g i c a l appropriation of the Bible can

all be r e l a t e d t o t h e p r o b l e m o f m a k i n g an original

u t t e r a n c e contemporary. Later i n the chapter, I w i l l pursue

q u e s t i o n s o f t h e i n t e n t i o n b e h i n d t h e use o f biblical

language in liturgy, i t s c a p a c i t y t o be r e p e a t e d , and t h e

c o n t e x t i n which b i b l i c a l l y based u t t e r a n c e s occur, with

more r i g o r o u s a t t e n t i o n t o J.L. A u s t i n ' s t h e o r y o f s p e e c h

 161

a c t s . F o r t h e moment, a l l t h e s e
9
aspects of the l i t u r g i c a l

act c a n be c o n s i d e r e d u n d e r t h e g e n e r a l h e a d i n g o f t h eyxwvutsrponmlkihgfe
force

of the s c r i p t u r a l l y derived utterance.

Each t i m e a p a s s a g e f r o m t h e B i b l e i s i n c o r p o r a t e d as a

r e a d i n g w i t h i n an a c t o f w o r s h i p , or referred t o i n a

prayer, a d o u b l e movement t a k e s p l a c e . The new situation

draws, f i r s t o f a l l , on t h e f o r c e o f t h e b o r r o w e d u t t e r a n c e

in i t s o r i g i n a l p o s i t i o n t o g i v e power t o i t s r e f e r e n c e .

This c a l l s upon t h e w h o l e r a n g e o f b a c k g r o u n d k n o w l e d g e o f

biblical contexts which p a r t i c i p a n t s i n liturgy a r e presumed

to b r i n g w i t h them. I n t h e n e x t s t a g e o f t h e movement, t h e

original f o r c e undergoes a t r a n s f o r m a t i o n brought about by

its new r e l a t i o n s h i p s w i t h o t h e r u t t e r a n c e s w h i c h might

resonate with i t typologically, thematically, o r even by t h e

seeming i n a p p r o p r i a t e n e s s o f t h e e n f o r c e d p r o x i m i t y .

It i s i m p o r t a n t t o n o t e as a w o r k i n g principle that this

v i e w o f t h e force o f l i t u r g i c a l u t t e r a n c e s e n d o r s e s Austin's

claim that i t i s i t s f o r c e i n a p a r t i c u l a r c o n t e x t , and n o t

9. Speech a c t t h e o r y i t s e l f has been s c r u p u l o u s i n i t s

a v o i d a n c e o f t h e t o p i c o f l i t u r g y , a l t h o u g h l i t u r g i s t s have
f r e q u e n t l y a p p l i e d speech a c t p r i n c i p l e s i n t h e i r work.
E x c e p t f o r i n s t a n c e s w h i c h c a n be d e s c r i b e d i n t e r m s s i m i l a r
t o t h o s e used f o r s e c u l a r speech a c t s (e.g. t h e a c t o f
b a p t i s m , o r t h e exchange o f m a r r i a g e vows) t h i s p r o m i s i n g
f i e l d r e c e i v e s no a t t e n t i o n f r o m A u s t i n i n How To Do Things
With Words, o r f r o m John S e a r l e i n Speech Acts. F o r a
summary o f l i t u r g i c a l a p p l i c a t i o n s o f t h e t h e o r y , see J o y c e
Ann Zimmerman Liturgy as Language of Faith 20 n.5 9
 162

the i n t e n t i o n of the original speaker, which determines the

speech act .
1 0

4.4 P u t t i n gtmhTE
thm Principle© i n t o Practice

As a way o f s h o w i n g how the lectionary provides f o r the

B i b l e t o be quoted and appropriated in liturgy, i t is

u s e f u l t o work i n d e t a i l from a small sample o f t e x t s . The

discussion of p r i n c i p l e s i n a c t i o n w i l l therefore be

temporally confined t o the period of the Church's y e a r

b e t w e e n E a s t e r and P e n t e c o s t , and further limited to the

l e c t i o n a r y set f o r the Sunday e u c h a r i s t in this season. I

s h a l l be considering t h e ways i n w h i c h p a s s a g e s f r o m the

lectionary f o r Sundays w i t h i n t h e same l i t u r g i c a l season

engage i n d i a l o g u e w i t h e a c h o t h e r and, more specifically,

how on a s i n g l e Sunday t h e readings might f i n d t h e i r place

i n t h e dynamics o f t h e eucharistic c e l e b r a t i o n . yxwvutsrponmlkihgfedcaWTSPNMLIHFDCB

The Alternative Service Book's l e c t i o n a r y p r o v i d e s two sets

of readings ( O l d T e s t a m e n t , New T e s t a m e n t and Gospel) t o be

used at the eucharist i n a l t e r n a t e y e a r s , d e s i g n a t e d Year 1

and Year 2. The ASB's t a b l e o f themes g i v e s a p a i r o f tags

which suggest the r a t i o n a l e behind the choice of readings,

and influence t h e i r reception i n the eucharistic context.

10. A u s t i n r e n e g e s on t h i s p o s i t i o n t o some e x t e n t , as
D e r r i d a shows i n " S i g n a t u r e E v e n t C o n t e x t " .
 163

Thus t h e f o l l o w i n g guidance i s g i v e n f o r t h e Sundays known

as E a s t e r 1 - 5 :

1st Sunday a f t e r E a s t e r The Upper Room / The B r e a d o f

Life

2nd Sunday a f t e r E a s t e r The Emmaus Road / The Good

Shepherd

3rd Sunday a f t e r E a s t e r The L a k e s i d e / The

Resurrection

4th Sunday a f t e r E a s t e r The Charge t o P e t e r / The Way,

the Truth, the Life

5th Sunday a f t e r E a s t e r Going t o t h e Father

(ASB 1092)

The first c y c l e (Year 1) t r a c e s J e s u s ' s post-resurrection

appearances t o t h e d i s c i p l e s , l e a d i n g towards t h e Ascension

which w i l l c l o s e t h e E a s t e r s e a s o n a n d make way f o r t h e

season o f P e n t e c o s t . The s e c o n d p y c l e (Year 2) t a k e s a

r a t h e r more a b s t r a c t l y t h e m a t i c approach t o the post-

R e s u r r e c t i o n Jesus, t h r o u g h h i s e n i g m a t i c words t o t h e

disciples b e f o r e h i s d e a t h . H e r e , he i s r e v e a l e d i n t h e

gospel readings by a t t r i b u t e s o r m y s t i c a l images - t h e B r e a d

of Life ; t h e Good S h e p h e r d ; t h e R e s u r r e c t i o n a n d t h e L i f e ;

the Way, t h e T r u t h , a n d t h e L i f e . I n a l l t h e i n s t a n c e s f r o m

John's g o s p e l w h i c h make up t h e Y e a r 2 c y c l e , t h e d i s c i p l e s

fail t o u n d e r s t a n d what J e s u s ' s words i n d i c a t e . There i s a

 164

d i f f e r e n t kind o f endemic m i s u n d e r s t a n d i n g i n t h e Year 1

c y c l e , where t h e d i s c i p l e s are b a f f l e d t o the point o f non-

recognition by t h e s i g h t of the risen Christ. There i s a

further c o n s i d e r a t i o n o f coherence, i n t h a t the three

r e a d i n g s s e t f o r e a c h Sunday have a m u t u a l l y supportive

effect. T h i s m i g h t be t h e r e s u l t o f t y p o l o g i c a l connection

b e t w e e n t h e O l d T e s t a m e n t l e s s o n and t h e G o s p e l , o r o f

explicit e x p o s i t i o n i n t h e New T e s t a m e n t l e s s o n , t o name t w o

possibilities.

Thus n a r r a t i v e , e p i s t l e a n d p r o p h e c y g a i n t h e i r u n i t y b y an

i n t e r n a l c o m m e n s u r a b i l i t y o f theme, a l t h o u g h an external

combining a u t h o r i t y has d e t e r m i n e d t h e l e c t i o n a r y . Three

f u n c t i o n s have been p e r f o r m e d i n m a k i n g t h e c o n n e c t i o n ,

s h o w i n g how scripture is fulfilled, and u s i n g e a c h passage

to illuminate t h e o t h e r s . The r e s u l t i s one o f

complementarity, but not o f completeness, since t h e

lectionary can i l l u s t r a t e a theme s e l e c t i v e l y , but not

represent i t s b i b l i c a l evidence i n t o t a l i t y . In fact,

d i f f e r e n t c o m p i l e r s m i g h t n o t even a g r e e on t h e c h o i c e o f

evidence, or the p e r c e p t i o n of i n t e r t e x t u a l relationships

w h i c h t h i s p r e s u p p o s e s . The l e c t i o n a r y ' s recommendations f o r

d a i l y use i n t h e C h u r c h ' s y e a r b e s p e a k a h e a l t h y

incompleteness i n the f u r t h e r sense t h a t a good d e a l o f t h e

work o f i n t e r p r e t a t i o n i s always l e f t f o r the congregation,

as I s u g g e s t e d e a r l i e r .
 165

Finally, both gospels have t h e i r c e n t r a l interests digested

in t h e condensed t h o u g h t o f t h e c o l l e c t . F o r example, t h e

Easter 1 c o l l e c t isolates both the e f f e c t of the Christ's

p r e s e n c e among t h e f r i g h t e n e d disciples gathered i n t h e

Upper Room " f o r f e a r o f t h e Jews" (Year 1 ) , a n d t h e theme o f

feeding t o eternal life w h i c h t h e Y e a r 2 g o s p e l expounds :

Almighty Father,

who i n y o u r g r e a t m e r c y made g l a d t h e d i s c i p l e s

w i t h t h e sight o f t h e risen Lord :

g i v e us s u c h k n o w l e d g e o f h i s p r e s e n c e w i t h u s ,

t h a t we may be s t r e n g t h e n e d a n d s u s t a i n e d

by h i s r i s e n life

and serve you c o n t i n u a l l y i n righteousness and

truth;

t h r o u g h Jesus C h r i s t our Lord.

(ASB 602)

Reviewing t h e Year 1 a n d Y e a r 2 c y c l e s , t h e n , we a r e a b l e t o

make t h e f o l l o w i n g s t a t e m e n t s :

1 . The g o s p e l s i n t h e Y e a r 1 c y c l e d r a w on t h e h i s t o r i c a l

language o r v o i c e o f b i b l i c a l n a r r a t i v e tradition,

i s o l a t i n g episodes o f Jesus's appearance between E a s t e r

and t h e A s c e n s i o n .

2. The Y e a r 2 c y c l e ' s g o s p e l s draw o n t h e t h e m a t i c a n d

somewhat m y s t i c a l l a n g u a g e o f t h e Kingdom t o w h i c h Jesus

is t h e way.
 166

3. The s u p p o r t i n g O l d and New T e s t a m e n t p a s s a g e s b u i l d up

the c o n t r o l l i n g idea of t h e gospel i n each case, w h i l e

the c o l l e c t achieves a m a s t e r l y summary o f b o t h cycles'

key ideas.

With these a x i o m s i n m i n d , we c a n go on t o c o n s i d e r t h e

integration of the lectionary material into the context of

the e u c h a r i s t . While the collect suggests a framework f o r

reception, this still has t o be u n d e r s t o o d within the

g r e a t e r assumptions o f e u c h a r i s t i c p r a c t i c e . In the latter,

we a r e d e a l i n g p r i m a r i l y w i t h a r e c i p r o c a l relationship

between presence and f a i t h : the f a i t h of the congregation

i n t h e p r e s e n c e o f God, a n d t h e a s s u r a n c e o f p r e s e n c e as an

a d j u n c t t o o r e v e n an o r i g i n of f a i t h . The thematic

preoccupations of the readings can be woven i n t o this

e x i s t i n g d i a l o g u e , as w e l l as f o r m i n g t h e i r own

independently coherent address. In effect, a relationship of

m e d i a t i o n has d e v e l o p e d , which w i l l be i l l u s t r a t e d t h r o u g h a

d e t a i l e d study of a p a r t i c u l a r Sunday w i t h i n t h e E a s t e r

p e r i o d . F o r t h i s p u r p o s e , I s h a l l use t h e s e t r e a d i n g s f o r

t h e e u c h a r i s t on t h e t h i r d Sunday a f t e r E a s t e r ( E a s t e r 3 ) . yutsrponmlkihed

4.5 Y e a r 1 : The Lakeside

The t h r e e r e a d i n g s i n this c y c l e w o r k t o g e t h e r t o b u i l d up a

p i c t u r e o f messianic s a l v a t i o n . Representing three different

t e m p o r a l p e r s p e c t i v e s , t h e y examine t h e i m p l i c a t i o n s o f
 167

Christ's c o m i n g as an e v e n t s t i l l t o be a c c o m p l i s h e d , an

o c c u r r e n c e w i t h i n t h e p r e s e n t t i m e o f human e x p e r i e n c e , a n d

a r e t r o s p e c t i v e r e f l e c t i o n on t h e e v e n t as a g r o u n d f o r t h e

f a i t h o f t h o s e who come afterwards.

I n t h e O l d Testament r e a d i n g from I s a i a h 61:1-7, t h e

p r o p h e t i c v i s i o n encompasses t h e l i b e r a t i o n o f a s u b j e c t

people, and t h e i r r e s t o r a t i o n t o p r o s p e r i t y i n t h e i r own

land. Although Isaiah refers i n an i m m e d i a t e sense t o h i s

own t i m e , we a r e t o remember t h a t t h e h i s t o r y o f I s r a e l i s

always f i n a l l y l i n k e d t o t h e coming o f t h e Messiah. H i s

message o f "good news t o t h e h u m b l e " , c o m f o r t f o r " t h e

broken-hearted", "liberty t o c a p t i v e s / and r e l e a s e t o t h o s e

in prison" as p a r t o f "a y e a r o f t h e L o r d ' s f a v o u r " i s t h u s

b o t h i m m e d i a t e a n d t h e p r o l e p t i c a s s u r a n c e t h a t t h e hope o f

the new J e r u s a l e m w i l l be realised.

I n t h e New T e s t a m e n t l e s s o n f r o m P a u l ' s f i r s t letter t othe

Corinthians ( 1 C o r . 1 5 : 1 - 1 1 ) , we a r e d e a l i n g retrospectively

with the resurrection, t h r o u g h f a c t s a t t e s t e d by w i t n e s s e s :

"that Christ died f o r our sins . . . t h a t he was buried;

t h a t he was r a i s e d to life on t h e t h i r d d a y " a n d t h a t he

a p p e a r e d s u c c e s s i v e l y t o many o f h i s d i s c i p l e s , finally

appearing t o Paul himself. The p e r s o n a l c i r c u m s t a n c e s o f t h e

Corinthian C h u r c h a n d P a u l ' s own l i f e a r e r h e t o r i c a l l y swept

a s i d e , h o w e v e r . What r e m a i n s i m p o r t a n t f o r t h e a u d i e n c e a t

the t i m e t h e e p i s t l e was w r i t t e n i s t h a t " [ t ] h i s i s what we

 168

all p r o c l a i m , and t h i s i s w h a t y o u b e l i e v e d " (ASB 614). I t

is t h e same f i r s t person p l u r a l form of address t h a t grants

the passage s i g n i f i c a n c e f o r t h e modern liturgical

community. E s p e c i a l l y i n t h e p o s t - E a s t e r p e r i o d , reminders

of the o f t - r e p e a t e d statements of b e l i e f i n the resurrection

of Jesus s t r i k e w i t h f o r c e f u l immediacy a l o n g s i d e t h e creed

and t h e a c c l a m a t i o n o f C h r i s t ' s d e a t h , resurrection and

coming a g a i n i n t h e e u c h a r i s t 1 1
.

L a s t l y , the gospel (John 21:1-14) r e c o u n t s t h e narrative

event o f J e s u s s l a k e s i d e appearance t o t h e d i s c i p l e s ,
1
a few

days a f t e r t h e r e s u r r e c t i o n . The disciples' failure to

r e c o g n i s e Jesus a t f i r s t i s v i v i d l y d r a w n . Nowhere i s i t

more s u c c e s s f u l t h a n i n i t s p o r t r a i t of Peter, impulsively

scrambling i n t o h i s c l o t h e s i n order t o plunge into the

w a t e r t o meet h i s L o r d , b e f o r e t h e f i s h i n g b o a t has come

ashore. The s t o r y goes on t o a f f i r m t h e c o r p o r e a l r e a l i t y of

the r e s u r r e c t e d J e s u s , who c o o k s b r e a k f a s t on t h e shore.

This represents a welding t o g e t h e r of prophecy, attestation,

and n a r r a t i v e . The persuasive force of the f i r s t two

11. As G e o f f r e y Cuming p o i n t s o u t :
C e r t a i n l y t h e e p i s t l e s were w r i t t e n f o r r e a d i n g
a l o u d ; a g a i n , p r o b a b l y d u r i n g w o r s h i p . T h e i r use
of t h e s e c o n d p e r s o n p l u r a l and t h e i m p e r a t i v e
makes t h e m p a r t i c u l a r l y s u i t a b l e f o r t h e p u r p o s e ;
and the same i s t r u e of the Old Testament
p r o p h e c i e s . Long n a r r a t i v e s a r e l e s s s u i t e d t o
r e a d i n g a t t h e e u c h a r i s t u n d e r modern c o n d i t i o n s .
. . . Consequently, t h e g r e a t m a j o r i t y o f t h e Old
T e s t a m e n t l e s s o n s a r e t a k e n f r o m t h e p r o p h e t s . ywvutsrponmlkihgfedcbaWVTS
The Ministry of the Word xvii
 169

r e a d i n g s i s u s e d t o maximum e f f e c t , i n order t o support t h e

r h e t o r i c a l l y weaker f o r m o f t h e n a r r a t i v e i n t h e g o s p e l .

Yet reciprocally, by p r o v i d i n g t a n g i b l e p r o o f o f t h e event

of t h e r e s u r r e c t i o n , t h e gospel focuses and c l a r i f i e s t h e

p r o s p e c t i v e and r e t r o s p e c t i v e p r e s e n t a t i o n s o f t h e O l d and

New T e s t a m e n t readings.

6 Y e a r 2 : The R e s u r r e c t i o n a n d t h e L i f e
4.yutsrponmlkihedcbaYTQPLCBA

The Year 2 c y c l e f o r E a s t e r 3 concentrates e x p l i c i t l y , i n

the O l d T e s t a m e n t r e a d i n g a n d t h e g o s p e l , on m i r a c u l o u s

r a i s i n g f r o m t h e dead. I n t h e O l d T e s t a m e n t l e s s o n (1 Kings

1 7 : 1 7 - e n d ) , we l e a r n o f t h e widow o f Z a r e p h a t h who regularly

offered hospitality t o t h e p r o p h e t E l i j a h . When h e r o n l y s o n

d i e d a t a time which c o i n c i d e d w i t h one o f E l i j a h ' s visits,

she b e r a t e d t h e p r o p h e t : "'Man o f God, why d i d y o u do t h i s

t o me ? D i d y o u come h e r e t o r e m i n d God o f my s i n s a n d so

cause my son's d e a t h ?'" E l i j a h c a r r i e d t h e body upstairs,

prayed, t h e n s t r e t c h e d h i m s e l f o u t t h r e e t i m e s on t h e b o y .

God h e a r d h i s p r a y e r s a n d r e s t o r e d t h e b o y t o l i f e . This

i n c i d e n t c o n f i r m e d t h e widow's f a i t h i n E l i j a h as p r o p h e t ,

and i n t h e God he s e r v e d .

The New T e s t a m e n t r e a d i n g ( C o l o s s i a n s 3:1-11) t a k e s up t h e

theme o f d e a t h a n d r e s u r r e c t i o n w i t h t h e d i d a c t i c p u r p o s e o f

u r g i n g i t s a u d i e n c e t o f i x i t s aims on God, a n d hence t o

"put t o d e a t h t h o s e p a r t s o f [them] w h i c h b e l o n g t o t h e
 170

e a r t h . " I t i s i n d y i n g t o m o r t a l p r e o c c u p a t i o n s , and living

the life e x e m p l i f i e d by C h r i s t , t h a t t h e y w i l l assume t h e

"new n a t u r e , w h i c h i s c o n s t a n t l y r e n e w e d i n t h e image o f i t s

C r e a t o r a n d b r o u g h t t o know God."

The g o s p e l ( J o h n 11:17-27) r e c o r d s t h e d e a t h and r a i s i n g o f

L a z a r u s . I t t u r n s on a d r a m a t i c m i s u n d e r s t a n d i n g b e t w e e n

Jesus a n d L a z a r u s ' s s i s t e r M a r t h a , who i s n a t u r a l l y

d i s t r a u g h t and c o n f r o n t s Jesus w i t h t h e words, " ' I f you had

been h e r e , s i r , my b r o t h e r w o u l d n o t h a v e - d i e d . ' " Jesus

a s s u r e s h e r t h a t L a z a r u s w i l l r i s e a g a i n , a p r o m i s e t h a t she

interprets eschatologically : " 1 know t h a t he w i l l

1
rise

again,' s a i d Martha, ' a t t h e r e s u r r e c t i o n on t h e l a s t day.'"

Jesus t h e n a s k s h e r t o a f f i r m h e r b e l i e f t h a t t h e f a i t h f u l

will live e v e n t h o u g h t h e y d i e . The p a s s a g e does n o t i n c l u d e

the a c t u a l r e s t o r a t i o n o f Lazarus, perhaps t o emphasise t h e

f a c t t h a t t h e w h o l e e v e n t t u r n s on f a i t h , so t h a t Martha's

acclamation, "'I now b e l i e v e t h a t y o u a r e t h e M e s s i a h , t h e

Son o f God who was t o come i n t o t h e w o r l d ' " , has c l i m a c t i c

force.

The o b v i o u sywvutsrponmlkihgfedcbaWVTSRPMCB
typological c o n n e c t i o n b e t w e e n Elijah's

r e s t o r i n g o f t h e widow's s o n , a n d J e s u s ' s r a i s i n g o f L a z a r u s

c r e a t e s a p o w e r f u l case f o r f a i t h . Both n a r r a t i v e s begin i n

c o m b a t i v e s i t u a t i o n s . E l i j a h a c c u s e s God o f d e s e r t i n g t h e

widow who has shown h i m k i n d n e s s , w h i l e M a r t h a t e l l s Jesus

t h a t , h a d he been p r e s e n t , L a z a r u s w o u l d n o t have d i e d . I f
 171

t h e two accounts share the experience of b e l i e v e r s who

cannot r e c o n c i l e p e r s o n a l m i s f o r t u n e or bereavement w i t h

their fidelity t o God, t h e i r miraculous resolutions also

o f f e r t h e hope t h a t God does n o t d e s e r t t h e f a i t h f u l , even

in t h e b l e a k e s t and harshest despair. P a r t i c u l a r l y in

Martha's case, t h e v i v i d d i a l o g u e :

J e s u s s a i d , ' I am t h e r e s u r r e c t i o n and I am l i f e .
Do y o u b e l i e v e t h i s ? " ' L o r d , I do, ' she
a n s w e r e d ; ' I now b e l i e v e t h a t you a r e t h e M e s s i a h ,
t h e Son o f God who was t o come i n t o t h e w o r l d . 1

stands o u t as a commitment, b o r n out of a leap of faith

across the apparently u n r e m i t t i n g evidence of a vindictive

God, t h a t i s a p a t t e r n f o r a l l worshippers.

Paul, i n h i s l e t t e r t o the Colossians, manages t o encompass

both death and resurrection, and faith, by t r a n s m u t i n g them

i n t o aywvutsrponmlkihgfedcbaWVTSRPMCB
metaphor f o r s i n and righteousness. This last

development i s not a c o n c l u s i o n which would a u t o m a t i c a l l y

i s s u e from t h e passages from I Kings or the gospel of John.

P a u l has t o w o r k t h e i d e a o f r e s u r r e c t i o n as t h e vindication

of f a i t h around t o the d i d a c t i c p o i n t of l i v i n g a life that

is morally consistent with f a i t h i n J e s u s , and a preparation

for t h e Kingdom. A t t h e same t i m e , i t i s t h r o u g h faith that

his audience w i l l f i n d the resources to live a

metaphorically risen l i f e . This i s c l o s e l y aligned w i t h the

two narratives, albeit i n a c u r i o u s way. For Paul exploits

the paradox of d y i n g t o the s e c u r i t i e s of t h i s w o r l d , i n

 172

o r d e r t o make a l e a p o f f a i t h t o w a r d s t h e Kingdom t h a t has

not y e t come.

B o t h g r o u p s o f r e a d i n g s d e v o l v e upon t h e f u l f i l m e n t of a

p r o m i s e . I n t h e Year 1 c y c l e , t h e g o s p e l n a r r a t i v e ' s

i n s t a n c e o f t h e acknowledgement o f t h e r e s u r r e c t i o n finds

c o r r o b o r a t i o n and e x t e n s i o n i n t h e e p i s t l e ("My b r o t h e r s , I

must r e m i n d y o u o f t h e g o s p e l t h a t I preached t o you, t h e

g o s p e l w h i c h y o u r e c e i v e d , on w h i c h y o u h a v e t a k e n y o u r

s t a n d , a n d w h i c h i s now b r i n g i n g y o u s a l v a t i o n " ASB 6 1 4 ) ,

while the prospect of the "everlasting joy" ofthe

r e s u r r e c t i o n i s a l r e a d y embodied i n t h e v i s i o n o f I s a i a h .

The Year 2 s e t c o n s i d e r s what t h e p r o m i s e o f e t e r n a l life

means i n t h e p r e s e n t c o n t e x t . E s p e c i a l l y i n M a r t h a ' s case,

the g o s p e l a c c o u n t u r g e s t h a t God's p r o m i s e be a p p r o p r i a t e d

now, w h i l e P a u l shows t h e C o r i n t h i a n c h u r c h what effects

s u c h a p p r o p r i a t i o n s h o u l d h a v e on t h e i r lives i n the future.

P r e l i m i n a r y A p p r o p r i a t i o n i n th@ C o l l e c t
4.7yutsrponmlkihedcbaYTQPLCBA

The collect expresses t h e essence o f b o t h c y c l e s with

economical s k i l l . Most i m p o r t a n t l y , i t p e r f o r m s an

adjustment from ' r e a l ' time t o l i t u r g i c a l time, from h i s t o r y

to p r o m i s e , s h o w i n g how t h e f u t u r i t y o f t h e promise and t h e

p a s t n e s s o f t h e h i s t o r i c a l e v e n t c a n be a p p r o p r i a t e d into

the present with implications f o r eternal l i f e . T h i s means a

f a i r l y b o l d assumption i n t h e opening l i n e s t h a t t h e
 173

c o n g r e g a t i o n has a s s o c i a t e d t h e e v e n t o f r e s u r r e c t i o n with

its own salvation :

A l m i g h t y God,
whose Son J e s u s C h r i s t i s t h e r e s u r r e c t i o n
and t h e l i f e o f a l l who p u t t h e i r t r u s t i n h i m :

The e x t r a p o l a t i o n , w h i c h d e a l s w i t h t h e d e a t h o f s i n and t h e

life o f r i g h t e o u s n e s s , i s made p o s s i b l e by r e f e r e n c e t o an

assumed w i d e r k n o w l e d g e o f t h e b i b l i c a l c o n t e x t . But i t i s

the Year 2 r e a d i n g s w h i c h t i e t h e c o l l e c t d i r e c t l y t o i t s

c o n t e x t i n t h e example o f E a s t e r 3. F o r h e r e , t h e m i r a c l e s

o f r a i s i n g t h e dead t o l i f e , s e i z e d on b y P a u l and

m e t a p h o r i c a l l y extended, can be p u r s u e d as a t h e m a t i c

intention :

r a i s e u s , we p r a y , f r o m t h e d e a t h o f s i n
to the l i f e of righteousness;
t h a t we may seek t h e t h i n g s w h i c h a r e above,
where he r e i g n s w i t h y o u and t h e H o l y S p i r i t ,
one God, now and f o r e v e r .
(ASB 612-613)

The m i d d l e s e c t i o n of the c o l l e c t then undertakes t o

appropriate that recognition i n t h e t r a n s f o r m i n g chiasmus :

r a i s e us f r o m t h e d e a t h o f s i n
to the l i f e of righteousness

which understands a complete change i n t h e h e r e and now, a

kind of contraction o f t h e experience o f Lazarus or the

widow's son, b u t w i t h a r e d u p l i c a t i v e e f f e c t . The death

 174

Christ promises t o r a i s e us f r o m a t t h e e n d o f t i m e i s a l s o

the metaphor o f o u r p r e s e n t s i n f u l condition, and s i n c e

Christ's a l l - a t o n i n g death a v a i l s f o r that condition, we c a n

attach t o t h e idea of eternal life a "life of righteousness"

in t h e present that prefigures the final experience.

In t h i s way, a t t e n t i o n i s r e d i r e c t e d from h i s t o r y t o t h e

p r a c t i c a l implementation o f t h e promise embedded i n h i s t o r y ,

since i t i s o n l y by a c t i v e l y " [ s e e k i n g ] t h e t h i n g s which are

a b o v e " t h a t we w i l l attain t o eternal life, and i t i s o n l y

in living "the l i f e o f r i g h t e o u s n e s s " t h a t we w i l l choose t o

i n s t i t u t e t h e search, a n d make o u r own what we r e c e i v e f r o m

the tradition.

There i s a secondary aspect of the collect's prehistory that

has t o be t a k e n i n t o a c c o u n t , namely i t s o r i g i n a l i n t h e

funeral o f f i c e o fywvutsrponmlkihgfedcbaWVTSRPMCB
The Book of Common Prayer . 12
By a d o p t i n g

12. 0 M e r c y f u l l God, t h e f a t h e r o f o u r e L o r d e I e s u s C h r i s t e ,
who i s t h e r e s u r r e c t i o n a n d t h e l y f e , i n whome w h o s o e v e r
b e l e v e t h s h a l l l y v e t h o u g h e he d y e . And w h o s o e v e r l y v e t h a n d
b e l e v e t h i n hym, s h a l l n o t d y e e t e r n a l l y , who a l s o t a u g h t e
us ( b y h y s h o l y A p o s t l e P a u l e ) n o t t o be s o r y , as men
w i t h o u t h o p e , f o r them t h a t s l e p e i n hym : We m e k e l y b e s e c h e
t h e e (0 F a t h e r ) t o r a y s e us f r o m t h e d e a t h o f s y n n e , u n t o
t h e l y f e o f r y g h t e o u s n e s , t h a t when we s h a l d e p a r t t h i s
l y f e , we may r e s t i n h i m , as o u r hope i s t h i s o u r b r o t h e r
d o t h , and t h a t a t t h e g e n e r a l r e s u r r e c c i o n i n t h e l a s t d a y ,
we may be f o u n d e a c c e p t a b l e i n t h y s y g h t e , a n d r e c e y v e t h a t
b l e s s y n g w h i c h t h y w e l b e l o v e d sonne s h a l l t h e n p r o n o u n c e , t o
a l t h a t l o v e a n d f e a r e t h e e , s a y i n g . Come ye b l e s s e d
c h i l d r e n o f my f a t h e r , r e c e y v e t h e k i n g d o m e p r e p a r e d f o r
you, f r o m t h e b e g i n n i n g o f t h e w o r l d . G r a u n t t h i s we b e s e c h e
thee 0 m e r c y f u l l f a t h e r , throughe Iesus Chryste our
m e d i a t o u r & redemer.
(ER I I 877 : 1552)
 175

the f-uneral c o l l e c t as p a r t o f t h e E a s t e r c y c l e , t h e ASB

r e v i s e r s have s i m u l t a n e o u s l y i s o l a t e d two i m p o r t a n t s t r a n d s .

In the f i r s t place, Easter i s c e n t r a l l y concerned w i t h t h e

movement f r o m d e a t h t o a r e s u r r e c t e d l i f e , and i n t h e second

p l a c e , much o f t h e t h e o l o g y o f C h r i s t i a n b u r i a l i s t i e d up

in t h i s paschal belief. Where t h e c o l l e c t d i v e r g e s from t h e

BCP form ( " t h a t we may seek t h e t h i n g s w h i c h a r e above") i s

the p o i n t w h e r e f u n e r a l t h e o l o g y has t o p r o j e c t t h e

congregation towards t h e t i m e "when we s h a l d e p a r t this

lyfe." I n t h e Easter c y c l e , o u r new r e s u r r e c t e d l i f eywvutsrponmlkihgfedcbaWVTSRPMCB

now

empowers us t o s e e k t h e j o y s w h i c h await b e l i e v e r s at the

end o f t i m e . yutsrponmlkihedcbaYTQPLCBA

4.8 P r a y e r and B i b l i c a l Quotation

The d e t a i l e d r e v i e w o f t h e E a s t e r 3 r e a d i n g s g i v e s some

i n d i c a t i o n o f t h e growth o f t h e c r e a t i v e d i a l o g u e between

the h i s t o r i c a l p a s t and t h e l i v i n g p r e s e n t , towards a

promissory focus t h a t escapes t e m p o r a l constraints. The

c o l l e c t epitomises t h e loosening of boundaries i n the

t r a n s m i s s i o n o f t h e F a i t h under t h e c o n d i t i o n s o f f a i t h f u l

reception, by remaining t e x t u a l l y very c l o s e l y l i n k e d t o t h e

readings s e t f o r a p a r t i c u l a r Sunday, a t t h e same t i m e that

it shows how t h e i r a s s u r a n c e s c a n be a p p r o p r i a t e d b y t h e

worshipping community.
 176

The initial r e m a r k s on t h e c o l l e c t ' s use of b i b l i c a l sources

do, however, i n t r o d u c e p r i n c i p l e s w h i c h can be applied to

o t h e r more f r e e l y r a n g i n g f o r m s o f l i t u r g i c a l p r a y e r . As a

p a r t i c u l a r example o f b i b l i c a l l y based c o m p o s i t i o n , the

ASB's a l t e r n a t i v e P r a y e r o f Humble A c c e s s o f f e r s a rewarding

case s t u d y :

Most m e r c i f u l L o r d , 1
y o u r l o v e compels us t o come i n .
Our hands were u n c l e a n ,
o u r h e a r t s were u n p r e p a r e d ;
we w e r e n o t f i t 5
e v e n t o e a t t h e crumbs f r o m u n d e r y o u r t a b l e .
B u t y o u , L o r d , a r e t h e God o f o u r s a l v a t i o n ,
and s h a r e y o u r b r e a d w i t h s i n n e r s .
So c l e a n s e and f e e d us 10
w i t h t h e p r e c i o u s b o d y and b l o o d o f y o u r Son,
t h a t he may l i v e i n us and we i n h i m ;
and t h a t we, w i t h t h e w h o l e company o f C h r i s t ,
may s i t and e a t i n y o u r k i n g d o m . Amen.
(ASB 170)

The p r a y e r s h o u l d be t r a c e d i n i t i a l l y t o the Prayer of

Humble A c c e s s o fywvutsrponmlkihgfedcbaWVTSRPMCB
The Book of Common Prayer 13
(the v e r s i o n

which i s adapted in diluted form f o r the usual Prayer of

Humble A c c e s s i n ASB R i t e A ) . Comparison w i l l show how the

t o n e o f t h e BCP v e r s i o n has been a l t e r e d i n t h e l a n g u a g e o f

13. We doe n o t presume t o come t o t h y s t h y t a b l e (O

m e r c i f u l l L o r d e ) t r u s t y n g e i n o u r owne r y g h t e o u s n e s s e , b u t
i n t h y m a n i f o l d e and g r e a t e m e r c i e s : we bee n o t w o r t h y so
much as t o g a t h e r up t h e crommes u n d e r t h y T a b l e , b u t t h o u
a r t t h e same L o r d e , whose p r o p e r t i e i s a l w a y e s t o h a v e
m e r c y e : g r a u n t e us t h e r f o r e ( g r a c i o u s L o r d e ) so t o e a t t h e
f l e s h e o f t h y d e r e Sonne I e s u s C h r i s t , and t o d r i n k h i s
b l o u d , t h a t o u r s y n f u l b o d y e s may be made c l e a n e b y h i s
b o d y , and o u r s o u l e s washed t h r o u g h h i s most p r e c i o u s
b l o u d e , and t h a t we may e v e r m o r e d w e l l i n hym, and he i n u s .
Amen.
(ER I I 691 : 1552)
 177

t h e ASB, so t h a t a g e n e r a l p o s i t i v i t y replaces hesitation

and s e l f - a b a s e m e n t . Thus t h e p a r e n t h e t i c a l " ( 0 m e r c i f u l l

L o r d e ) " becomes t h e a s s e r t i v e o p e n i n g i n v o c a t i o n o f t h e ASB

prayer, and t h e n e g a t i v e "we do n o t p r e s u m e " g i v e s way t o

t h e i m p l i e d d i v i n e i m p e r a t i v e o f " y o u r l o v e c o m p e l s us t o

come i n " . From a p r o s o d i c p o i n t o f v i e w , however, this

p o s i t i v e c e r t a i n t y i s b e l i e d by t h e b a l d n e s s o f t h e f i r s t

five lines. The r e a d e r who i s f a m i l i a r w i t h t h e BCP model

instinctively f e e l s t h e h i a t u s a t t h e end o f t h e f i r s t line,

where an a d j e c t i v a l c l a u s eywvutsrponmlkihgfedcbaWVTSRPMCB
('whose l o v e ' ) m i g h t smooth t h e

t r a n s i t i o n t o t h e m a t t e r - o f - f a c t n e s s o f "Your l o v e compels

us t o come i n " . A g a i n , t h e r e i s a d i s c e r n i b l e gap b e t w e e n

t h e end o f l i n e 2, where a c o n c e s s i v e conjunction ('although

o u r hands were u n c l e a n " ) w o u l d f u r n i s h some c o n n e c t i n g logic

between t h e two o b s e r v a t i o n s . Lines 4-5, w i t h t h e i r abrupt

monosyllables, a n d savage d e n t a l c o n s o n a n t s ("not"; "fit";

"to"; " e a t " ; " t a b l e " ) seem t o c a s t t h e p e t i t i o n e r s so l o w

t h a t n o t h i n g c a n r a i s e t h e m u p . I n t h e ASB, h o w e v e r , t h e

present tense o f t h e BCP' s "we bee n o t w o r t h y . . . " has

been a l t e r e d t o t h e p a s t t e n s e o f "we were n o t f i t " , t o

r e f l e c t t h a t t h e words a r e spoken i n t h e assurance t h a t God

has a l r e a d y h e a l e d and saved u s 1 4

. What r e m a i n s , t h e r e f o r e ,

is f o r t h e community t o c l a i m t h e h e a l i n g w h i c h i s t h e i r s .

14. The ASB s p a s t t e n s e i s a p r o m i n e n t r e a s o n f o r

1

eucharistic celebrants t o avoid using t h i s prayer.

T h e o l o g i c a l l y , i t seems t o d i s p o s e o f t h e n e c e s s i t y f o r
d i v i n e f o r g i v e n e s s and c l e a n s i n g i n t h e v e r y a c t o f a s k i n g
for these t h i n g s . While t h e prayer t h a t i s n o r m a l l y used i s
' f l a t t e r ' i n t o n e , i t does n o t p r e s e n t t h e same
contradictions.
 178

The ASB recognises t h e i r s i n , but instead of presenting the

filth o f t h e s i n f u l b o d y , i t shows J e s u s , t h e f r i e n d o f t a x -

g a t h e r e r s and s i n n e r s , c l e a n s i n g t h e m as t h o u g h preparing

them t o j o i n a feast.

Already, then, t h e accent has c h a n g e d f r o m n e a r - u n b e l i e f

t h a t God could forgive, t o dawning r e a l i s a t i o n t h a t t h e

congregation's unworthiness i s b e h i n d them, transfigured

t h r o u g h t h e l o v e o f God. The modern p r a y e r pivots

b e a u t i f u l l y on i t s c e n t r a l l i n e ( l i n e 7 o f 1 3 ) , "But y o u ,

L o r d , a r e t h e God o f our s a l v a t i o n . " This enables them t o

put t h e i r former l i v e s aside i n the l i g h t of this knowledge,

and t o c o n c e n t r a t e on p r e p a r i n g t h e m s e l v e s f o r the l i f e t o

come.

Analysis of t h i s s o r t o n l y p e e l s back t h e upper l a y e r o f t h e

p r a y e r , a n d i t i s w o r t h e x p l o r i n g i t more t h o r o u g h l y t o

r e v e a l i t s r i c h use o f b i b l i c a l q u o t a t i o n and a l l u s i o n . As

always, we have t o be aware o f t h e s u b t l e m u t a t i o n s o f

context which each q u o t a t i o n e n t a i l s , marking the point

where t h e o r i g i n a l w o r d can become t h e w o r s h i p p e r s '

d i s t i n c t i v e u t t e r a n c e , and hence a way t o w a r d s the

r e c o n f i g u r a t i o n o f t h e i r own subjectivity.

To move s y s t e m a t i c a l l y t h r o u g h t h e p r a y e r , 11.1-2 can be

r e f e r r e d n e g a t i v e l y t o Luke 13:24-46, where J e s u s w a r n s h i s

hearers t h a t s a l v a t i o n i s not a c e r t a i n t y :
 179

". . . f o r many, I t e l l y o u , w i l l seek t o e n t e r

and w i l l n o t be a b l e . When once t h e h o u s e h o l d e r
has r i s e n up a n d s h u t t h e d o o r , y o u w i l l b e g i n t o
s t a n d o u t s i d e and t o knock a t t h e door s a y i n g ,
' L o r d , open t o u s . ' He w i l l answer y o u , ' I do n o t
know where y o u come f r o m . ' " 1 5

I n t h e c o n t e x t o f t h e p r a y e r , h o w e v e r , t h e f e a r o f God's

r e f u s a l g i v e s way t o t h e i n s i s t e n c e o f h i s welcome, r e a d i n

the l i g h t o f t h e s a l v a t i o n he has a l r e a d y won f o r believers.

None o f t h e p r e d i c t a b l e e x c u s e s f o r s t a y i n g away f r o m h i m -

n e i t h e r p h y s i c a l u n p r e p a r e d n e s s , n o r o t h e r engagements - i s

a d e q u a t e . We a r e r e m i n d e d i n t h e f i r s t i n s t a n c e o f Jesus's

words t o t h e P h a r i s e e s (Luke 11:37-41 ; Mark 7 : 1 - 6 ) , i n

w h i c h he warns them t h a t a d h e r e n c e t o t h e c u s t o m o f e x t e r n a l

c l e a n l i n e s s c a n n o t be a s u b s t i t u t e f o r a c l e a n a n d g e n e r o u s

spirit. I n a l o o s e r s e n s e , we a r e a l s o t o r e c a l l t h e parable

of t h e r i c h man whose i n v i t e d guests made l a s t - m i n u t e

excuses f o r n o t a r r i v i n g a t h i s b a n q u e t as p r e v i o u s l y

a g r e e d . The a n g r y h o s t t h e n s e n t f o r t h e p o o r , t h e maimed

and t h e o u t c a s t , and d e n i e d h i s i n v i t e d guests e n t r y . The

hospitality o f God i s n o t t o be l i g h t l y r e f u s e d , and i n t h i s

light, t h e second l i n e ("YourywvutsrponmlkihgfedcbaWVTSRPMCB

love compels us t o come i n " )

reads almost oxymoronically as a s t a t e m e n t of the dual

identity o f t h e God who g e n t l y n u r t u r e s , a n d t h e God who

disciplines a n d demands o b e d i e n c e .

15. A l l r e f e r e n c e s w i l l be t a k e n f r o m The Bible : Revised

Standard Version London : B r i t i s h & F o r e i g n B i b l e S o c i e t y
3 9 t h r e p r . 1979 u n l e s s o t h e r w i s e s t a t e d .
 180

The first p a r t o f t h e p r a y e r ends w i t h t h e s t o r y o f t h e

S y r o - P h o e n i c i a n woman (Matthew 15:21-28 ; Mark 7:24-30) who

a p p e a l e d t o Jesus t o h e a l h e r d a u g h t e r . Jesus r e p l i e d :

"Let t h e c h i l d r e n f i r s t be f e d , f o r i t i s n o t
r i g h t t o t a k e t h e c h i l d r e n ' s bread and t h r o w i t t o
the d o g s . " B u t she a n s w e r e d h i m , "Yes, L o r d ; y e t
e v e n t h e dogs u n d e r t h e t a b l e e a t t h e c h i l d r e n ' s
c r u m b s . " And he s a i d t o h e r , " F o r t h i s s a y i n g y o u
may go y o u r way; t h e demon has l e f t your
daughter."
(Mark 7:24-30)

In b o t h t h e ASB a n d t h e BCP t h e p r a y e r c r e a t e s a p o w e r f u l l y

c o n f l a t e d image w h i c h makes i t s u t t e r e r s a t once t h e d o g s ,

or g e n t i l e p a r i a h s , o r ( s t r e t c h i n g t h e metaphor t o i t s

limits) t h o s e beyond t h e r e a c h o f d i v i n e mercy, even though

t h e y a r e i m p o r t u n a t e enough t o a p p e a l t o t h i s m e r c y . The

p r a y e r s u g g e s t s t h a t as t h e r e w a r d o f t h e S y r o - P h o e n i c i a n

woman's f a i t h a n d p e r s i s t e n c e was h e a l i n g , so a l s o we g a i n

a c c e s s t o s a l v a t i o n i f we a r e b r a v e enough t o c l a i m i t i n

the s t a r k consciousness of our s i n . A f t e r a l l , t h e God t o

whom we a p p e a l i s t h e J e s u s who was c a s t i g a t e d b y t h e

Pharisees f o r e a t i n g w i t h t a x - g a t h e r e r s and s i n n e r s (Luke

5:27-33 ; 15:1-2; M a t t h e w 9 : 9 - 1 3 ) , a n d t h e J e s u s who

promised t h a t he was t h e b r e a d o f l i f e a n d t h a t u n l e s s we

ate h i s f l e s h a n d d r a n k h i s b l o o d we w o u l d have no l i f e

(John 6:45-59).

Finally, t h e image o f t h e d i v i n e b a n q u e t gently refuses

b e l i e v e r s t h e r i g h t t o be m o d e s t l y s e l f - e f f a c i n g a n y l o n g e r .
 181

I f t h e y have approached God l i k e those c h a r a c t e r s i n another

f e a s t p a r a b l e , who took t h e l o w e s t p l a c e , t h e y have now been

sought out by t h e i r h o s t and i n v i t e d t o an honoured p l a c e a t

the t a b l e (Luke 1 4 : 7 - 1 1 ) . There i s a further strange

confusion here, s i n c e the "God of our s a l v a t i o n " i s

p r e s e n t e d as w a i t i n g on us i n h i s Kingdom so t h a t we may

"sit and e a t " . I s t h i s a c h a l l e n g e t o t h e whole accepted

o r d e r of h i e r a r c h y , and p a r t of t h e d i v i n e comedy of

redemption ? S u r e l y the p r a y e r i s c a l l i n g a t t e n t i o n to the

d i s p u t e among t h e d i s c i p l e s over who h e l d precedence amongst

them :

And [Jesus] s a i d t o them, "The k i n g s of the

G e n t i l e s e x e r c i s e l o r d s h i p over them; and t h o s e in
a u t h o r i t y over them a r e c a l l e d b e n e f a c t o r s . But
not so w i t h you; r a t h e r l e t t h e g r e a t e s t among you
become as t h e youngest, and t h e l e a d e r as one who
s e r v e s . F o r which i s t h e g r e a t e r , one who s i t s at
t a b l e , or one who s e r v e s ? I s i t not t h e one who
s i t s a t t a b l e ? But I am among you as one who
serves."
(Luke 22:24-27)

The p r a y e r i s b o t h modern (composed i n t h e 1 9 7 0 s ) , and

original i n the s i g n i f i c a n t s e n s e t h a t i t does much more

t h a n s i m p l y adapt a BCP form t o contemporary u s a g e . As I

s h a l l go on t o demonstrate, i t i s accountable to the

p a r a l i t u r g i c a l t r a d i t i o n of E n g l i s h d e v o t i o n a l p o e t r y which,

together with the post-Reformation l i t u r g i c a l t r a d i t i o n , i s

t h e h e r i t a g e of contemporary l i t u r g y i n E n g l i s h . T h i s i s a

p a r t i c u l a r l y apt example of t h e c o m p l i c a t e d a l l e g i a n c e s I

have s k e t c h e d s i n c e , as w e l l as b e i n g h e a v i l y r e l i a n t on
 182

s c r i p t u r a l r e f e r e n c e s , t h e p r a y e r c l e a r l y echoes an

i d e n t i f i a b l e member of t h e l i t e r a r y canon, i . e . , George

H e r b e r t ' s "Love I I I " :

Love bade me welcome : y e t my s o u l drew back,

G u i l t y o f d u s t and s i n .
But q u i c k - e y e d Love, o b s e r v i n g me grow s l a c k
From my f i r s t e n t r a n c e i n ,
Drew n e a r e r t o me, s w e e t l y q u e s t i o n i n g ,
I f I lacked anything;

A g u e s t , I answered, worthy t o be h e r e :
Love s a i d , You s h a l l be he.
I t h e unkind, t h e u n g r a t e f u l ? Ah my dear,
I cannot look on t h e e .
Love took my hand, and s m i l i n g d i d r e p l y ,
Who made t h e e y e s but I ?

T r u t h Lord, b u t I have marred them : l e t my shame

Go where i t doeth d e s e r v e .
And know you not, s a y s Love, who bore t h e blame ?
My d e a r , t h e n I w i l l s e r v e .
You must s i t down, s a y s Love, and t a s t e my meat :
So I d i d s i t and e a t . 1 6

A b r i e f s u r v e y o f some o f t h e i s s u e s of t h e poem adds

another dimension t o t h e p r a y e r ' s p o r t r a y a l o f God's l o v i n g

c o n t r o l o v e r t h e c o n g r e g a t i o n . Love, the p e r s o n i f i c a t i o n of

God i n t h e poem, does n o t r e s o r t t o methods a s o v e r t a s t h e

word "compels" i n t h e p r a y e r i m p l i e s ( 1 . 2 ) . I n s t e a d , e a c h

one of t h e s p e a k e r ' s r e a s o n s f o r r e f u s i n g Love's invitation

i s g e n t l y trumped by h i d d e n advantages. The a d h e s i o n s o f

mortality, "dust and s i n " , p r e s e n t no d i f f i c u l t i e s , f o r Love

is c o n t e n t t o make t h e s p e a k e r worthy d e s p i t e h i s f a i l i n g s .

When t h e s p e a k e r o b j e c t s a g a i n t h a t he cannot look on Love,

16. L o u i s L. M a r t z (ed)ywvutsrqponmlihgfedcbaWVTSNLIHGEDCBA
George Herbert and Henry Vaughan
O x f o r d & New Y o r k : O x f o r d U n i v e r s i t y P r e s s , 1986 171-172
 183

Love c l a i m s power over h i s c h o i c e t o look o r not t o look a s

the c r e a t o r ' s r i g h t ; "Who made t h e e y e s b u t I ?"

Here, i n t h e c u r i o u s homophonic i d e n t i t y of "eye" and " I " ,

t h e v e r s e b e g i n s t o p l a y havoc w i t h t h e s p e a k e r ' s s e n s e o f

self. " I cannot l o o k on t h e e " i s a l s o " [ e y e ] cannot l o o k on

t h e e " , a g e n e r a l s t a t e m e n t t h a t a p p l i e s t o a l l humanity

f a c e d w i t h t h e m a j e s t y of God. Love responds with the

question, "who made t h e e y e s b u t I ?", which i s a l s o "who

made t h e e y e s [ I ' s ] but I [eye] ?" T h i s s h a r e s t h e

p s a l m i s t ' s r e c o g n i t i o n t h a t t h e mere gaze o f God b r i n g s

c r e a t i o n i n t o b e i n g and t h a t , s h o u l d he t u r n away f o r a

moment, i t would r e t u r n t o n o t h i n g (ps. 1 0 4 ) . I t a l s o

undermines t h e n o t i o n of independent subjectivity, for this

too i s u l t i m a t e l y God's p o s s e s s i o n and God's c r e a t i o n .

Humanity's r e l a t i o n t o s e l f a r g u a b l y h a s more t o do w i t h

d e s t r o y i n g t h e o b j e c t of God's l o v e t h a n d e f e n d i n g i t s

i n t e g r i t y b e f o r e God ("Truth, L o r d , b u t I have marred

them"). The s p e a k e r cannot even demand t h e r i g h t t o h i s own

"shame", s i n c e Love has been t h e r e b e f o r e him, t o b e a r " t h e

blame". Nor i s he a l l o w e d t o choose t h e p a t h of s e r v i c e , for

Love i s d e t e r m i n e d t h a t he w i l l "sit down . . . and t a s t e

[ h i s ] meat."

The whole p r o c e s s e n a c t s t h e s p e a k e r ' s conquest by Love.

While he fought f o r independence, r e f u s i n g t o approach i n

t h e knowledge of h i s own s i n , he r e t a i n e d a measure of

 184

c o n t r o l over h i s own l i f e . A c c e p t i n g Love's i n v i t a t i o n means

f o r f e i t i n g a l l r e a s o n n o t t o a c c e p t i t and t h i s i s , perhaps,

v e r y c l o s e i n d e e d t o t h e meaning o f humble a c c e s s .

Yet t h e e f f e c t o f i m p o r t i n g a d e v o t i o n a l poem i n t o a

l i t u r g i c a l c o n t e x t cannot be q u i t e so e a s i l y e x p l a i n e d , a s

t h e account of t h e poem i t s e l f suggests. I n the t r a n s f e r

from t h e poem t o t h e p r a y e r , one o f t h e most n o t a b l e

f e a t u r e s i s t h e s h i f t i n g p a t t e r n of i r o n y . Irony i s not a

favoured device i n l i t u r g i c a l composition, and t h e p r a y e r

b r i s k l y e d i t s out t h e t e a s i n g d i a l o g u e between God and t h e

speaker, t o t u r n a t once t o t h e c h i e f i s s u e , o n l y i m p l i e d i n

t h e p l a y of t h e poem : "Your l o v eywvutsrqponmlihgfedcbaWVTSNLIHGEDCBA

compels us t o come i n " .

I n s t e a d of i r o n y , t h e p r a y e r i n v o k e s t h e m i r a c u l o u s l y

commonplace a s p e c t o f God, who i s " t h e God of our s a l v a t i o n "

and who " s h a r e [ s ] [ h i s ] bread with s i n n e r s . " F i n a l l y , the

p r a y e r looks forward t o the p o s i t i v e p o s s i b i l i t y of s i t t i n g

and e a t i n g i n God's Kingdom : t h i s i s n o t a t r i c k p l a y e d on

a r e l u c t a n t g u e s t , but a r e a l promise.

The p r a y e r ' s i r o n i e s a r e a l l i n t h e u n d e r l y i n g t i s s u e o f i t s

biblical content, and t h e w o r s h i p p e r has t o r e t u r n t o t h e

o r i g i n a l n a r r a t i v e s of t h e S y r o - P h o e n i c i a n woman, and o f t h e

feasts, a s w e l l a s t h e account of J e s u s w i t h h i s d i s c i p l e s ,

i n s e a r c h o f t h e odd s i t u a t i o n s c r e a t e d by r e l a t i o n s h i p s o f

race, s t a t u s and h o s p i t a l i t y , and t h e i r ironic solutions.

 185

The biblical and s e c u l a r background t o t h e a l t e r n a t i v e

Prayer of Humble A c c e s s i s not merely p a r t of i t s l i t e r a r y

a r c h a e o l o g y . As i s evident by now, e a c h a l l u s i o n or echo

brings with i t something of t h e force i t c a r r i e s in i t s

o r i g i n a l context. The i n t r i g u i n g power of q u o t a t i o n has been

e x p e r t l y t r e a t e d by W i l l i a m F l e s c h . His
1 7
illustration of

t h e ways i n which poems, or p r o s o d i c a l s t r u c t u r e s , quote

other prosodical s t r u c t u r e s p r o d u c e s two scenarios :

I n one t h e p r o s o d y makes i n t o p o e t r y , or works t o

i t s own form, words t h a t come from a d i f f e r e n t
prosodical context, or from none a t a l l . The
c o n v e r s e movement . . . t e n d s t o o c c l u d e the
prosody t o w h i c h i t n e v e r t h e l e s s conforms, so t h a t
prosody is made to imitate the stuttering,
stammering, hesitant anacoluthons of ordinary
speech. 1 8

The prayer lies i n t e r e s t i n g l y between F l e s c h ' s categories,

because i t r e p r e s e n t s both p o s s i b i l i t i e s . I t s astute

adaptation of b i b l i c a l n a r r a t i v e a l l o w s f l a s h e s of memory t o

be t r i g g e r e d by s i n g l e words. B e g i n n i n g w i t h i t s immediate

forbear i n t h e BCP, i t t u r n s t h e whole approach of the

earlier form u p s i d e down. T h i s r e t a i n s t h e sense of

a w e s t r u c k h u m i l i t y t h a t must accompany t h e e u c h a r i s t i c

m e e t i n g w i t h God, yet brings a new confidence i n the promise

of s a l v a t i o n . Hence t h e b i b l i c a l echoes, and preeminently

the s t o r y of t h e S y r o - P h o e n i c i a n woman, can be reread in a

spirit of g r e a t e r assurance.

17. W i l l i a m F l e s c h "Quoting P o e t r y "ywvutsrqponmlihgfedcbaWVTSNLIHGEDCBA

Critical Inquiry 1 8 ( 1 )
1991 42-63
18. i b i d 50
 186

Comparison w i t h H e r b e r t ' s poem has shown something of the

u r g e n c y of t h e ASB p r a y e r . The p r o s o d i c e l e g a n c e w h i c h i s

masked by t h e extreme s i m p l i c i t y of t h e poem's d i a l o g u e

between Love and t h e s p e a k e r becomes a b r e a t h l e s s , s t a c c a t o

a d d r e s s t o God i n the prayer, d i s p e n s i n g with the circuitous

f o r m a l i t i e s of t h e d i f f i d e n t guest, and i m p l o r i n g God's

mercy i n making h i s g u e s t s ready t o j o i n t h e feast.

A l t h o u g h F l e s c h argues for d i s t i n c t d i f f e r e n c e s i n the

r e s u l t s of the two modes of q u o t i n g p o e t r y , he goes on to

l i n k h i s a p p a r e n t l y opposed examples i n t h e f o l l o w i n g way:

. . . i n b o t h t h e s e c a s e s what counts i s t h e f a c t
that clashing prosodical contexts are being
brought into conformity. The authoritative
p r i o r i t y of t h e quoted words i s made t o mesh w i t h
t h e p r o s o d i c a l a u t h o r i t y of t h e q u o t i n g poem; t h a t
i s t o say t h a t an a u t h o r i t y of c o n t e n t ( s i n c e t h e
q u o t a t i o n must be a c c u r a t e ) i s made t o c o i n c i d e
w i t h an a u t h o r i t y of p r o s o d i c a l form ( s i n c e t h e
q u o t i n g poem must s c a n and r h y m e ) . 19

The p r a y e r t a k e s i t s a u t h o r i t y t o d i r e c t t h e people's

f a i t h f u l p r e p a r a t i o n f o r communion by c l e v e r d i g e s t i o n of

dispersed b i b l i c a l r e f e r e n c eywvutsrqponmlihgfedcbaWVTSNLIHGEDCBA
and from i t s d e l i b e r a t e

avoidance of t h e p o e t i c i n t r i c a c y of "Love I I I " . I t s success

i n c o l l e c t i n g a number of s c r i p t u r a l i n s t a n c e s , and

assembling them w i t h i n a s i n g l e s t r u c t u r e , towards a

p a r t i c u l a r purpose, shows how a body of i m p o r t a n t background

19. i b i d 50
 187

m a t e r i a l can be brought i n t o l i t u r g i c a l p e r f o r m a n c e without

making an u n w i e l d y i n t r u s i o n i n t h e r i t e . I n David F r o s t ' s

words :

Unlike a collect, such a prayer must stand

c e a s e l e s s r e p e t i t i o n ; i t s s u r f a c e s i m p l i c i t y must
conceal further depths. One might preach a
Communion sermon on t h e p r a y e r a l o n e ; and u n l e s s
formal l i t u r g y i s t o have, t h i s p o s s i b i l i t y of
extended meaning, it is hard to see what
j u s t i f i c a t i o n there i s for a m i n i s t e r to repeat a
form of words, r a t h e r t h a n be t u r n e d l o o s e t o t h e
i n s p i r a t i o n a l g u i d a n c e of t h e S p i r i t as i t moves
him °.2

T h i s has c o n s i d e r a b l e r e l e v a n c e to the g e n e r a l question of

what makes l i t u r g i c a l r i t e s r e p e a t a b l e , and how original

u t t e r a n c e s can be brought t o b e a r a g a i n and a g a i n on the

l i v e s of w o r s h i p p e r s .

4.9 Conventions of R e p e t i t i o n and Quotation

R i c o e u r ' s account of t h e o s c i l l a t i o n between speech and

w r i t i n g i n the b i b l i c a l s i t u a t i o n i s concerned with t h e ywvutsrqponmlihgfed

transmission of t r a d i t i o n a r y m a t e r i a l , and i t s liberating

e f f e c t upon t h e s u b j e c t i v e i m a g i n a t i o n . Liturgical

c o n d i t i o n s demand t h a t we add t o t h i s a c o n s i d e r a t i o n of the

convention of r e p e a t i n g a g i v e n t e x t , w h i c h i s t h e very

b a s i s of l i t u r g i c a l p r a c t i c e . 'Convention' h e r e e n t a i l s a

g r e a t d e a l more t h a n simply re-reading a t e x t , and t h u s r e -

presenting i t to a reader, or even t o a community of

20. D a v i d F r o s t The Language of Series 3 21

 188

r e a d e r s . As w e l l as k e e p i n g a t r a d i t i o n a l i v e , and

v a l i d a t i n g i t a t e a c h renewed c e l e b r a t i o n , liturgical

r e p e t i t i o n always i m p l i e s t h a t something i s e f f e c t e d by the

words t h a t c o n s t i t u t e t h e r i t e (e.g. c o u p l e s a r e m a r r i e d ;

t h e u n b a p t i s e d a r e b a p t i s e d ; t h e dead a r e committed t o t h e

k e e p i n g of God in burial; e u c h a r i s t i c elements are

consecrated).

A c l a i m of t h i s o r d e r p l a c e s l i t u r g y i n t h e c a t e g o r y of

performative speech a c t s , classically formulated i n J.L.

A u s t i n ' sywvutsrqponmlihgfedcbaWVTSNLIHGEDCBA
How To Do Things With Words. F o r t h e moment I s h a l l

be b r a c k e t i n g t h e a c t of f a i t h t h a t i n f o r m s s u c h e v e n t s as

c o n s e c r a t i o n and b a p t i s m . The t o p i c w i l l be resumed a t t h e

c o n c l u s i o n of t h e c h a p t e r .

A u s t i n shows t h a t p e r f o r m a t i v e speech a c t s s u c c e e d where a

g i v e n s e t of c o n v e n t i o n s for t h e i r utterance " i n certain

circumstances" e x i s t s . The b a s i c c r i t e r i o n for successful

speech a c t s i s t h a t c o r r e c t c o n d i t i o n s f o r the act i n

q u e s t i o n must be i n o p e r a t i o n . T h i s means t h a t t h e procedure

must be performed by t h e " a p p r o p r i a t e " p e o p l e i n the

" a p p r o p r i a t e " c i r c u m s t a n c e s , both "correctly" and

"completely" (HDTW, 1 4 - 1 5 ) . A u s t i n l i s t s a number of ways i n

which t h e s e c o n v e n t i o n s can be b r e a c h e d , making t h e speech

act a f a i l u r e . The e f f i c a c y of each performance, i t seems,

s h o u l d be measured a g a i n s t t h e s t a t e of r e a d i n e s s of t h e

p a r t i c i p a n t s , t h e s u i t a b i l i t y of t h e s e t t i n g t o t h e a c t
 189

intended, t h e a c c u r a c y and c o m p l e t e n e s s of t h e performance,

and i t s f u r t h e r consequences i n t h e l i v e s of t h e p e r f o r m e r s .

At t h e same time, although the performer of t h e a c t may not

s i n c e r e l y i n t e n d t o c a r r y out t h e u n d e r t a k i n g t h a t the

v e r b a l f o r m u l a t i o n d e s c r i b e s , t h i s a b s e n c e of genuine

i n t e n t i o n does not a f f e c t t h e s t a t u s of t h e performative

act. Thus, f o r example, i t i s p e r f e c t l y v a l i d t o promise t o

do something which l i e s w i t h i n one's c a p a b i l i t i e s , whether

or not t h e p r o m i s e i s s u b s e q u e n t l y fulfilled.

There i s , however, a more s e r i o u s h a z a r d t h a n o c c a s i o n a l

insincerity, a c c o r d i n g t o A u s t i n . T h i s i s t h e phenomenon

w h i c h he terms a " p a r a s i t i c " use of l a n g u a g e . Such a usage

mimics, but does not s e r i o u s l y i n t e n d , t h e a c t i o n conveyed

by t h e speech act i n "ordinary circumstances" :

I mean, for example, the following : a

p e r f o r m a t i v e u t t e r a n c e w i l l , f o r example beywvutsrqponmlihgfedcbaWVTSNLIH
in a
peculiar way h o l l o w or v o i d i f s a i d by an a c t o r on
t h e s t a g e , or i f i n t r o d u c e d i n a poem, or spoken
in a soliloquy . . . . Language in such
c i r c u m s t a n c e s i s i n s p e c i a l ways - i n t e l l i g i b l y -
u s e d not s e r i o u s l y , but i n ways p a r a s i t i c upon i t s
normal use - ways which f a l l under t h e d o c t r i n e of
the e t i o l a t i o n s of l a n g u a g e . A l l t h i s we are
excluding from c o n s i d e r a t i o n . Our performative
utterances, felicitous or not, are to be
understood as i s s u e d i n o r d i n a r y c i r c u m s t a n c e s .
(HDTW 22)

It i s this r e s t r i c t i o n on q u o t i n g o r i g i n a l performatives i n

A u s t i n ' s a n a l y s i s t h a t D e r r i d a s i n g l e s out for special

treatment i n the essay "Signature Event Context". As I shall

 190

show, t h e i m p l i c a t i o n s o f D e r r i d a ' s c r i t i q u e f o r t h e

p e r f o r m a n c e o f l i t u r g y a r e c o n s i d e r a b l e . D e r r i d a p o i n t s out

t h a t A u s t i n ' s account o f speech a c t s performed " i n o r d i n a r y

circumstances" (HTDW 21-22) does not d e a l w i t h t h e i s s u e o f

what makes c e r t a i n c o n v e n t i o n a l formulae repeatable.

Commenting on A u s t i n ' s p r e s c r i p t i o n s f o r t h e c o n v e n t i o n a l i t y

of t h e c i r c u m s t a n c e s i n w h i c h t h e speech a c t might be

performed, D e r r i d a s a y s :

i n t h i s s p e c i f i c p l a c e A u s t i n seems t o
c o n s i d e r o n l y t h e c o n v e n t i o n a l i t y t h a t forms t h e ywvutsrqponmlihgf
circumstance of t h e statement, i t s contextual
surroundings, and not a certain intrinsic
c o n v e n t i o n a l i t y of t h a t which c o n s t i t u t e s l o c u t i o n
i t s e l f , t h a t i s , e v e r y t h i n g t h a t might q u i c k l y be
summarized under t h e p r o b l e m a t i c h e a d i n g o f t h e
"arbitrariness of the sign"; which extends,
a g g r a v a t e s , and r a d i c a l i z e s t h e d i f f i c u l t y .
(SEC 323-324)

T h i s c o n v i c t s A u s t i n of evading t h e q u e s t i o n of how an

u t t e r a n c e c a n be r e p e a t e d by c o n c e n t r a t i n g on t h e q u e s t i o n

of where and when i t c a n be r e p e a t e d . But t h e r e i s a more

s e r i o u s r e s t r i c t i o n t h a n t h a t i n h i s t h e o r y which, i f

applied to l i t u r g i c a l speech a c t s , would r e n d e r them

i n s i n c e r e by d e f i n i t i o n . Q u o t i n g A u s t i n ' s r u l e t h a t

performative u t t e r a n c e s p r o d u c e d on t h e s t a g e o r

i n t e r p o l a t e d i n t o poetry a r e i n s t a n c e s o f language b e h a v i n g

i n a way t h a t i s " p a r a s i t i c upon i t s normal u s e " (SEC

 191

3 2 5 ) , D e r r i d a goes on t o show t h a tywvutsrqponmlihgfedcbaWVTSNLIHGEDCBA

2 1
all p e r f o r m a t i v e s a r e

inherently subject to Austin's exclusions :

For, finally, i s not what A u s t i n e x c l u d e s as

anomalous, exceptional, "non-serious", that i s
citation (on t h e stage, i n a poem, or i n a
soliloquy) the determined modification of a
general citationality - or rather a general
i t e r a b i l i t y - w i t h o u t which t h e r e would not even
be a " s u c c e s s f u l " p e r f o r m a t i v e ? Such t h a t - a
paradoxical, but inevitable consequence - a
s u c c e s s f u l p e r f o r m a t i v e i s n e c e s s a r i l y an "impure"
p e r f o r m a t i v e , t o use t h e word t h a t A u s t i n w i l l
employ l a t e r on when he r e c o g n i z e s t h a t t h e r e i s
no "pure" p e r f o r m a t i v e .
(SEC 325)

The negative implication i n Austin's proposals, Derrida

argues, i s t h a t language would n e v e r venture upon

l o c u t i o n a r y a c t s which t h r e a t e n e d i t s e s s e n t i a l p u r i t y (as

d e f i n e d by t h e c r i t e r i a for s u c c e s s f u l performatives that I

noted e a r l i e r ) . The l o g i c a l consequence of t h i s , which

D e r r i d a i m p l i e s r a t h e r than states, i s an i m p o s s i b l e model

of l a n g u a g e . We would have t o endow language i t s e l f w i t h the

c a p a c i t y f o r p r o d u c i n g i n t e n t i o n s b e f o r e we considered i t s

i n t e n t i o n a l use by speakers. I n t h e end, u t t e r a n c e would be

so o v e r - d e t e r m i n e d t h a t t h e whole n o t i o n of appropriation

would be s e v e r e l y compromised. On t h e o t h e r hand, t a k i n g t h e

r i s k of i t e r a t i o n c r e a t e s a " p o s i t i v e p o s s i b i l i t y " , leading

21. c f . a l s o John S e a r l e {Speech Acts Cambridge : Cambridge

U n i v e r s i t y P r e s s , 1969 57) who b e g i n s h i s a n a l y s i s of t h e
making of p r o m i s e s by i n s i s t i n g on " [ n ] o r m a l i n p u t and
output c o n d i t i o n s " . Inter alia, he n o t e s " t h a t t h i s
c o n d i t i o n e x c l u d e s both impediments t o communication such as
d e a f n e s s and a l s o p a r a s i t i c forms of communication such as
t e l l i n g j o k e s or a c t i n g i n a p l a y . "
 192

t o t h e r e v a l u a t i o n of t h e whole p r o c e s s of " c i t a t i o n a l i t y or

iterability" (SEC 326) and t h e r o l e of i n t e n t i o n . Now,

b e c a u s e of t h e n e c e s s a r y i m p u r i t y of t h e necessarily

p a r a s i t i c l i n g u i s t i c a c t , i n t e n t i o n can no longer c o n t r o l a

whole c o n t e x t . In fact, t h e r e can be no "exhaustively

determinable contexts" (SEC 327).

B r i e f r e f l e c t i o n on A u s t i n ' s c o n d i t i o n s f o r s u c c e s s f u l

p e r f o r m a t i v e s w i l l u n d o u b t e d l y expose a number of p o t e n t i a l

pitfalls f o r l i t u r g y . T h i s i s because l i t u r g y i s s u r e l y t h a t

s t r a n g e p a r a d o x of t h e exemplary impure p e r f o r m a t i v e . I t

wrests passages of s c r i p t u r e and t r a d i t i o n a l p r a y e r s from

t h e i r o r i g i n a l c o n t e x t s and p l a c e s them i n new and i n some

senses dramatic s i t u a t i o n s , where c r i t e r i a of i n t e n t i o n and

s i n c e r i t y cannot be assumed, or even t e s t e d . The utterances

may, i n t h e end, have t o g e n e r a t e an i n t e n t i o n and a

s i n c e r i t y w h i c h was not p r e s e n t i n the worshipping community

at the s t a r t of t h e r i t e , and w h i c h i s c e r t a i n l y different

from t h e o r i g i n a l i n t e n t i o n b e h i n d t h e e x t r a c t s t h e y repeat.

I f we pursue the Derridean line, we w i l l have t o t h i n k of ywvutsrqponmlihgf

iterability as an i n t r i n s i c p a r t of t h e m a t t e r t h a t f i n d s

i t s way i n t o r e p e a t e d a c t s of w o r s h i p , and not simply a

f u n c t i o n of r e p e a t i n g c e r t a i n u t t e r a n c e s i n a p r e s c r i b e d

o r d e r and under s u i t a b l e c o n d i t i o n s . " R i t u a l i s not an

e v e n t u a l i t y , but, as i t e r a b i l i t y , is a structural

c h a r a c t e r i s t i c of e v e r y mark" (SEC 324) . 2 2

22. The t o p i c i s t a k e n up a t more l e n g t h i n C h a p t e r E i g h t .

 193

I n an even more i n t e n s e way than Derrida's sketch suggests,

l i t u r g y embodies a r i t u a l w i t h i n a ritual. This includes,

but a l s o goes beyond t h e r e c o n t e x t u a l i s a t i o n of the

graphically transmitted t e x t as R i c o e u r p r o p o s e s i t (HD

1 3 9 ) . The a c t of r e p e t i t i o n , which i s a l w a y s parasitical,

can never p r e d i c t i t s r e s u l t s i n advance, and so n e v e r falls

t o t a l l y under l i t u r g i c a l c o n t r o l . As Jonathan C u l l e r

explains i n an i n v e s t i g a t i o n of a t t i t u d e s t o c o n v e n t i o n and

meaning i n the work of A u s t i n and Derrida :

Meaning is context-bound, but context is

boundless.
T h i s i s t r u e i n two senses. First, any given
c o n t e x t i s a l w a y s open t o f u r t h e r description.
T h e r e i s no l i m i t t o what might be i n c l u d e d i n a
given context, t o what might be shown t o be
r e l e v a n t t o t h e i n t e r p r e t a t i o n of a p a r t i c u l a r
s p e e c h a c t . T h i s s t r u c t u r a l openness of c o n t e x t i s
essential to a l l d i s c i p l i n e s : the scientist
discovers that factors previously disregarded are
r e l e v a n t t o t h e b e h a v i o r of p a r t i c u l a r o b j e c t s ;
t h e h i s t o r i a n b r i n g s new or r e i n t e r p r e t e d d a t a t o
b e a r on a p a r t i c u l a r e v e n t ; the c r i t i c r e l a t e s a
p a r t i c u l a r p a s s a g e or t e x t t o c o n t e x t s t h a t make
i t appear i n a new l i g h t ....
Context i s a l s o unmasterable i n a second sense:
any attempt t o codify context can always be
g r a f t e d onto t h e c o n t e x t i t sought t o d e s c r i b e ,
y i e l d i n g a new c o n t e x t which e s c a p e s t h e p r e v i o u s
formulation. 2 3

T h i s has further implications for questions of

i n t e n t i o n a l i t y . Again, C u l l e r remarks t h a t :

23. Jonathan C u l l e r " C o n v e n t i o n and Meaning : D e r r i d a and

A u s t i n "ywvutsrqponmlihgfedcbaWVTSNLIHGEDCBA
New Literary History 13 (1981-1982) 24-25
 194

i n t e n t i o n i s p e r h a p s b e s t thought o f a s a p r o d u c t
. . . . I n t e n t i o n s a r e not a d e l i m i t e d c o n t e n t b u t
open s e t s o f d i s c u r s i v e p o s s i b i l i t i e s - what one
w i l l s a y i n r e s p o n s e t o q u e s t i o n s about an a c t . 2 4

<9.10 .^ppropriafcingthth.® B i b l i c a l Tsast L i f e u r g i c s l l y

The c o u r s e o f t h i s i n v e s t i g a t i o n h a s moved through two main

modes of b i b l i c a l i n c o r p o r a t i o n i n l i t u r g y . Working from t h e

eucharistic lectionary, I have s u g g e s t e d how a c o n g r e g a t i o n

might r e c e i v e an u t t e r a n c e o r i g i n a l l y a d d r e s s e d t o a

different audience. I n a d e r i v e d way, t h e p r a y e r s t h a t make

up l i t u r g i c a l t e x t s u s e s c r i p t u r a l r e f e r e n c e to address the

p r e s e n t need o f t h e w o r s h i p p e r s . D i r e c t biblical

t r a n s c r i p t i o n p r o v i d e s a number o f ways f o r l i t u r g i c a l

p a r t i c i p a n t s t o make t h e i r own a c t o f a p p r o p r i a t i o n . Thus,

to recall an e a r l i e r example, i n t h e Y e a r 2 g o s p e l f o r

E a s t e r 3, J e s u s ' s q u e s t i o n t o Martha :

' I am t h e r e s u r r e c t i o n and I am l i f e . I f a man h a s

f a i t h i n me, even though he d i e , he s h a l l come t o
l i f e ; and no one who i s a l i v e and h a s f a i t h s h a l l
e v e r d i e .ywvutsrqponmlihgfedcbaWVTSNLIHGEDCBA
Do you believe this ?'
(ASB 616 my i t a l i c s )

becomes an a d d r e s s t o a l l t h o s e p r e s e n t , and Martha's reply,

"Lord, I do . . . 1 now b e l i e v e t h a t you a r e t h e M e s s i a h ,

t h e Son o f God, who was t o come i n t o t h e w o r l d " , i s

a v a i l a b l e t o them as t h e d e s i r a b l e r e s p o n s e , should they

choose t o i d e n t i f y w i t h i t .

24. i b i d 28
 195

The e p i s t l e s and p r o p h e c i e s expand t h e p e r s o n a l r e f e r e n c e t o

promote i d e n t i f i c a t i o n w i t h the needs and a s p i r a t i o n s of an

e a r l i e r audience or community. Both forms a r e , a f t e r all,

s p e c i f i c a l l y d i r e c t e d , and t h e q u o t a t i o n of P a u l ' s letters

t o t h e e a r l y Churches, or I s a i a h ' s w a r n i n g s t o t h e p e o p l e of

Jerusalem, i s e f f e c t i v e l y an i n t e r p o s i t i o n of the

worshipping community between them and t h e i r original

intended addressees.

There i s a t h i r d c a s e which I have not i n t r o d u c e d up t o this

p o i n t . T h i s corresponds c l o s e l y t o what R i c o e u r d e s c r i b e s as

r e c o n t e x t u a l i s a t i o n by d e c o n t e x t u a l i s a t i o n , e x c e p t t h a t the

p r o c e s s w i l l be u n d e r s t o o d as o c c u r r i n g i n performance as

w e l l as i n t h e r e a d i n g and w r i t i n g p r o c e s s .

I n s t e a d of weaving b i b l i c a l reference into a new

composition, t h i s k i n d of usage g i v e s a c t u a l b i b l i c a l words

to worshippers as v e h i c l e s f o r t h e i r own a c t of d e v o t i o n . We

have seen how t h eywvutsrqponmlihgfedcbaWVTSNLIHGEDCBA

sanctus, benedictus and gloria i n t h e

e u c h a r i s t i c s i t u a t i o n connect t h e l i t u r g i c a l community t o

the whole of c r e a t i o n , from the a n g e l s t o t h e i r own

a n c e s t o r s . I n t h e s e i n s t a n c e s , t h e b i b l i c a l words a r e a l l

t a k e n from c o n t e x t s of p r a i s e and acclamation , 2 5

and

25. The gloria can be found i n Luke's account of t h e song of

the a n g e l s who h e r a l d e d t h e b i r t h of C h r i s t ; t h e words of
the s a n c t u s come from I s a i a h 6, where t h e p r o p h e t r e c o r d s
his v i s i o n of t h e g l o r y of God; t h e benedictus adopts t h e
 196

consequently have a n a t u r a l a s s o c i a t i o n w i t h one another.

T h i s does not e x c l u d e t h e p o s s i b i l i t y of an 'unnatural'

a s s o c i a t i o n , however, as t h e d r a m a t i c example of one of t h e

ASB's a d d i t i o n a l pre-communion i n v i t a t o r y s e n t e n c e s will

illustrate :

President J e s u s i s t h e Lamb of God

who t a k e s away t h e s i n s of t h e w o r l d .
Happy a r e t h o s e who a r e c a l l e d t o h i s
supper.
All Lord, I am not worthy t o r e c e i v e you,
but only say the word, and I s h a l l be
healed.
(ASB 172)

The p r e s i d e n t ' s i n i t i a l i n v i t a t i o n r e f e r s to the account of

the marriage f e a s t of t h e Lamb i n t h e Book of R e v e l a t i o n ,

which the w r i t e r i s asked to r e c o r d :

Then t h e a n g e l s a i d t o me, 'Write t h i s : "Happy

are t h o s e who a r e i n v i t e d t o t h e wedding-supper of
t h e Lamb !"' And he added, 'These a r e t h e v e r y
words of God.'
(Rev 1 9 : 9 - 1 0 ) 26

As w e l l a s d e f i n i n g t h e c e l e b r a t o r y n a t u r e of t h e

e u c h a r i s t i c f e a s t , t h i s u t t e r a n c e connects the p r e s e n t

a c t i o n t o t h e e s c h a t o l o g i c a l p r o m i s e of redemption and

salvation, reminding t h e p a r t i c i p a n t s t h a t what t h e y do now

i s t h e p r e f i g u r a t i o n of e t e r n a l life.

crowd's a c c l a m a t i o n of J e s u s as he e n t e r e d J e r u s a l e m s h o r t l y
before h i s c r u c i f i x i o n .
26.ywvutsrqponmlihgfedcbaWVTSNLIHGEDCBA
New English Bible London : O x f o r d U n i v e r s i t y P r e s s &
Cambridge U n i v e r s i t y P r e s s , 1970
 197

The congregational r e s p o n s e l e a n s on the s t o r y of t h e Roman

c e n t u r i o n who asked Jesus to h e a l h i s s e r v a n t , l y i n g s i c k at

home (Luke 7:1-10 ; Matthew 8 : 5 - 1 3 ) . W h i l e J e s u s was on h i s

way t o t h e house, t h e c e n t u r i o n came t o meet him and said :

"Lord, I am not worthy t o have you come under my

r o o f . But o n l y s a y t h e word, and my s e r v a n t w i l l
be h e a l e d . F o r I am a man under a u t h o r i t y , w i t h
s o l d i e r s under me; and I s a y t o one, 'Go,' and he
goes, and t o a n o t h e r 'Come,' and he does i t . " When
J e s u s h e a r d him, he m a r v e l l e d , and s a i d t o t h o s e
who f o l l o w e d him, " T r u l y , I s a y t o you, not even
i n I s r a e l have I found such f a i t h "
(Matthew. 8:8-11) .

The incident contains i t s own contradictions, for while i t

presents t h e c e n t u r i o n as someone who understands the

workings of a u t h o r i t y , he i s nonetheless a Roman o f f i c i a l

and i n no sense a n s w e r a b l e t o the a u t h o r i t y t h a t he

recognises i n J e s u s . Yet having crossed Jesus's path (to use

t h e terms of " T e l e p a t h y " ) he chooses t o be answerable, and

hence t o t a k e t h e r i s k of a l l o w i n g J e s u s t o a c t .

J e s u s i n t u r n p o i n t s t o t h e man's a c t i o n s as an

u n p a r a l l e l l e d example of f a i t h , and i t i s on the terms of

f a i t h t h a t we a r e i n v i t e d t o make t h e words our own. First

of a l l , we become houses - a l b e i t u n f i t t o r e c e i v e t h e

i n d w e l l i n g presence of God. T h i s i s azyxwvutsrponmlkihgfedcbaTSRCBA

topos of C h r i s t i a n

teaching, and indeed P a u l reminds the C o r i n t h i a n s t h a t their

b o d i e s a r e t e m p l e s of t h e Holy S p i r i t ( I Cor. 6:19-20). Y e t

 198

b e c a u s e we a r e a l s o God's s e r v a n t s , we can i d e n t i f y with the

unseen p r o t a g o n i s t i n the s t o r y - the s i c k servant whose

p h y s i c a l weakness i s an analogue of our spiritual frailty.

F a i t h should therefore be enough so t h a t we b e l i e v e i n God's

forgiveness and h e a l i n g m e r e l y by r e c e i v i n g h i s word.

Viewed s i d e by s i d e , the p a i r r e v e a l v a r i o u s aspects of

d i v i n e a u t h o r i t y . The t r i a d i c polyphony of t h e versicle

makes t h e w r i t e r of R e v e l a t i o n b o t h a r e c e i v e r of

authoritative utterance, and an a c t i v e p a r t i c i p a n t i n

m e d i a t i n g a u t h o r i t y t o an a u d i e n c e w h i c h i n c l u d e s himself.

The authority-question i n t h e e p i s o d e of t h e centurion is

even more i n t e r e s t i n g , f o r h e r e we see a man who recognises

Jesus as a man of a u t h o r i t y b e c a u s e he h i m s e l f holds

a u t h o r i t y . But at the same time, t h i s r e c o g n i t i o n i s just a

s t a r t i n g point f o r acknowledging the otherness of Jesus's

a u t h o r i t y s i n c e , i n the f i n a l a n a l y s i s , g i v i n g orders i s not

the same t h i n g as p e r f o r m i n g a h e a l i n g m i r a c l e over a

distance.

For our p u r p o s e s , t h e v e r s i c l e and r e s p o n s e i l l u s t r a t e azyxwvutsrponmlkihgfed

ne

plus ultra i n t h e h e r m e n e u t i c a l t r e a t m e n t of l i t u r g y . The

v e r s i c l e presents an e v e n t of r e c e p t i o n and appropriation of

"the v e r y words of God" i n t o the s c r i b e ' s composition. In

other words, t h e a c t of w r i t i n g i s a double quotation,

incorporating t h e a u t h o r i t a t i v e word of t h e a n g e l who

transmits the a u t h o r i t a t i v e word of God. In contrast to

 199

this, the response comes out of an a c t o f i n t e r c e p t i o n . But

it a l s o f o r b i d s t h e f i n a l a c t o f a p p r o p r i a t i o n by t h e

l i t u r g i c a l community. "Happy a r e t h o s e who a r ezyxwvutsrponmlkihgfedcbaTSRC

called t o h i s

supper" makes i t c l e a r t h a t t h e w o r s h i p p e r s must w a i t f o r

t h e i r i n v i t a t i o n t o t h e most i n t i m a t e e n c o u n t e r i n t h e

e u c h a r i s t i c c e l e b r a t i o n . Here, t h e a c t i o n o f t h e c e n t u r i o n ,

who goes t o meet J e s u s p r e c i s e l y i n o r d e r t o t e l l him not t o

come t o h i s house, i s a p e r f e c t l y a p p o s i t e response. The

h e a l i n g of t h e s e r v a n t comes about a s t h e r e s u l t o f a non-

meeting, o r i n t e r r u p t e d r e l a t i o n s h i p , w i t h a power whose

o t h e r n e s s makes one h e s i t a t e t o c o n f r o n t i t . Divine grace i s

not a fore-ordained right, and l i k e t h o s e who e x p e c t t h e

i n a u g u r a t i o n o f t h e Kingdom, and t h e c e n t u r i o n i n a

definable h i s t o r i c a l period, t h e c o n g r e g a t i o n s who u s e t h e s e

words must w a i t t o be c a l l e d and h e a l e d , even though t h e r e

i s nothing t o ground t h e i r e x p e c t a n c y but f a i t h :

" . . . o n l y say the word, and I s h a l l be h e a l e d . "

Yet i n d i v i d u a l r e a d i n g s o f b o t h components a v o i d t h e s u b j e c t

of t h e i r c r u c i a l s t a t u s a s a complementary p a r t s o f a whole.

The c o l l o c a t i o n o f t h e v e r s i c l e and r e s p o n s e demands t h a t

two d i s p a r a t e c o n t e x t s be h a r m o n i o u s l y r e b a l a n c e d i n the

t i s s u e of t h e l i t u r g y . What we d i s c o v e r i n t h i s last reading

exercise, i s how t h e o r i g i n a l power o f t h e b i b l i c a l words

g a i n s new f o c u s , once i n s t a l l e d i n a new r e l a t i o n s h i p . The

independent r e l e v a n c e of e a c h p i e c e t o i s s u e s of p r o m i s e and
 200

f a i t h t a k e s on a u t h o r i t y from t h e a c t o f l i t u r g i c a l

c o m p o s i t i o n , a s much a s from t h e b i b l i c a l source.

The task that i s l e f t f o r t h e a s s e m b l e d c o n g r e g a t i o n goes

beyond c o n f i r m i n g t h a t t h e s e two d i s t i n c t s p e e c h a c t s can

function powerfully as a s i n g l e u n i t i n the p r a c t i c e of

w o r s h i p . As b o t h t h e n a r r a t i v e and t h e a p o c a l y p t i c v i s i o n

illustrate, t h e r e a r e t i m e s when f a i t h o v e r r i d e s l o g i c , and

when language seems t o make no s e n s e in a particular

situation. I t i s t h i s absence o f a m i d d l e ground o f

r a t i o n a l i t y t h a t i s a t the heart of a l l l i t u r g i c a l

u n d e r s t a n d i n g . F o r l i t u r g i c a l h e r m e n e u t i c s i s not a way of

rationalising faith, but a c e l e b r a t i o n of t h a t deeply

ethical f a i t h w h i c h a l l o w s t h e b e i n g of t h e o t h e r , even when

it i s least like ourselves.

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CH&PTER F I V E : CROSSING THE THRESHOLD OF SHE KINGDOMm m

BAPTISM

Baptism provides o p p o r t u n i t i e s f o r an e x p l i c i t liturgical

r e s p o n s e t o i n d i v i d u a l i t y and d i f f e r e n c e which we would not

expect t o f i n d i n t h e e u c h a r i s t or i n t h e d a i l y o f f i c e s .

E a c h c e l e b r a t i o n o f b a p t i s m c a l l s upon t h e Church a s a body

t o d e s i r e t h e r e b i r t h of t h e b a p t i s m a l c a n d i d a t e i n C h r i s t ,

and t h e r e a f t e r t o welcome him o r h e r a s a new member o f t h e

body. I n t h e r i t e , t h e c a n d i d a t e r e c e i v e s marks t h a t s i g n i f y

his or h e r d e a t h t o m o r t a l and w o r l d l y c o n c e r n s . At t h e same

time, t h e newly b a p t i s e d i s empowered t o c l a i m e t e r n a l life

i n t h e Kingdom, t h r o u g h t h e p r o m i s e s t h a t a r e woven i n t o t h e

baptismal l i t u r g y . This i s the e s c h a t o l o g i c a l expectation

which he or she s h a r e s w i t h t h e community a t l a r g e .

In t h i s chapter, I am c o n c e r n e d w i t h t h e p r o c e s s of

decontextualisation that dislodges the i n d i v i d u a l ' s roots i n

unregenerate mortality, and t r a n s p l a n t s them i n t o t h e new

c o n t e x t o f membership of t h e Kingdom. The approach w i l l be a

c o m p a r a t i v e one, which draws on t h e ASB and BCP r i t e s f o r

the p u b l i c b a p t i s m of i n f a n t s , showing how e a c h one d e a l s

w i t h t h e t o p i c s of t h e i n d i v i d u a l , t h e s t a t u s of t h e p r o m i s e

i n b a p t i s m , and t h e c o n s t r u c t i o n of a baptismal i d e n t i t y

w i t h i n t h e w o r s h i p p i n g community.
 202

Both t h e BCP and t h e ASB forms of s e r v i c e demonstrate t h e

r e s p o n s i b i l i t y of t h e community towards t h e c h i l d by p l a c i n g

t h e event of b a p t i s m w i t h i n t h e c o n t e x t of t h e p u b l i c

worshipping life o f t h e Church. S i n c e 1549 t h e Church h a s

expressed i t s wish t h a t baptism s h o u l d be a d m i n i s t e r e d i n

t h e c o n t e x t of t h e c o n g r e g a t i o n a l d e v o t i o n of morning o r

e v e n i n g p r a y e r . The ASB r u b r i c s add t h e e u c h a r i s t t o t h e

d a i l y o f f i c e s a s a time when a number of p e o p l e can g a t h e r

for the baptism . 1

The first o f t h e n o t e s t o t h e ASB s e r v i c e states that :

Holy B a p t i s m i s normally a d m i n i s t e r e d by t h e
p a r i s h p r i e s t i n t h e c o u r s e of p u b l i c w o r s h i p on
Sunday; b u t i t may be a d m i n i s t e r e d a t o t h e r t i m e s ,
and he may d e l e g a t e i t s a d m i n i s t r a t i o n t o o t h e r
lawful ministers . . . .
(ASB 2 4 1 ) 2

1. The custom of r e c e i v i n g communion e v e r y Sunday i s a

r e l a t i v e l y r e c e n t phenomenon i n A n g l i c a n i s m . Over a v e r y
l o n g p e r i o d , one would have been f a r more l i k e l y t o f i n d
l a r g e c o n g r e g a t i o n s a t m a t t i n s or evensong t h a n a t h o l y
communion. T h i s a c c o u n t s f o r t h e BCP r u b r i c s ' r e s t r i c t i o n o f
p u b l i c b a p t i s m t o t h e t i m e s o f t h e two d a i l y o f f i c e s . The
ASB e n v i s a g e s b a p t i s m w i t h i n t h e e u c h a r i s t as i t s f i r s t
c h o i c e , s i n c e i s t h i s i s where t h e modern c o n g r e g a t i o n i s
most l i k e l y t o be found i n s i g n i f i c a n t numbers.
2. The ASB b a p t i s m r i t e o c c u r s i n t h r e e main o p t i o n a l forms:
b a p t i s m i s e i t h e r t o be combined w i t h c o n f i r m a t i o n i n t h e
c e l e b r a t i o n of t h e e u c h a r i s t (223-238), o r t o be combined
w i t h c o n f i r m a t i o n a t morning o r e v e n i n g p r a y e r ( 2 3 9 ) , o r t o
be p e r f o r m e d on i t s own, p r e f e r a b l y , b u t n o t n e c e s s a r i l y a t
the e u c h a r i s t (240-249). I n t h e f i r s t and second c a s e s ,
some o f t h e p r i e s t ' s i n t r o d u c t i o n t o t h e s e r v i c e may be
omitted.
 203

The BCP r u b r i c s a r e more emphatic i n t h e i r i n s i s t e n c e that

baptism s h o u l d o n l y o c c u r on Sundays and h o l y days, t o

e n s u r e t h e p r e s e n c e o f t h e maximum number o f w o r s h i p p e r s .

T h i s s e r v e s t h e d u a l purpose of p r o v i d i n g w i t n e s s e s f o r t h e

baptism of a new member i n t o " C h r i s t s Church", and r e m i n d i n g

each o f t h e w i t n e s s e s " o f h i s own p r o f e s s i o n , made t o God i n

h i s baptism" (ER I I 725 : 1 6 6 2 ) .

I t would be e a s y , g i v e n t h e c o n c e r n t h a t b a p t i s m s h o u l d be

p u b l i c l y a t t e s t e d , t o frame t h e i n v e s t i g a t i o n of t h e r i t e a s

a crude p o l a r i t y , with the baptismal candidate standing

o u t s i d e t h e number o f t h e b a p t i s e d , and r e m a i n i n g alienated

from them u n t i l he o r she i s a d m i t t e d i n t o t h e body of t h e

community. T h i s view h a s t o be a m p l i f i e d i n two r e s p e c t s .

Firstly, the c h i l d i s recognised as d i f f e r e n t i n the

specific s e n s e t h a t he o r she i s o u t s i d e t h ezyxwvutsrponmlkihgfedcbaTSRC

worshipping

community. B a p t i s m c o n t a i n s t h a t community's d e s i r e f o r t h e

s y m b o l i c i n c o r p o r a t i o n of t h e u n b a p t i s e d c h i l d a s one o f

t h e i r number, under t h e c o n v e n t i o n a l s a c r a m e n t a l s i g n s by

which t h e C h u r c h d e m o n s t r a t e s i t s a p p r o p r i a t i o n of t h e

b i b l i c a l p r o m i s e of s a l v a t i o n . Secondly, the worshippers a r e

reminded t h a t t h e y a r e a l l s e p a r a t e d from God by t h e f a c t o f

t h e i r s i n f u l n a t u r e . T h i s c o n d i t i o n i s not t o be overcome

s i m p l y by a s s i m i l a t i n g d i f f e r e n c e s of s t a t u s . Instead, the

a c t s of i n c l u s i o n , p e n i t e n c e , and p r o m i s e i n t h e s e r v i c e

s t a n d as a reminder t h a t baptism i s only t h e beginning of

the e n t i r e l i t u r g i c a l autobiography of e a c h i n d i v i d u a l . The

 204

process i t i n i t i a t e s c o n t i n u e s u n t i l death, i n e m u l a t i o n of

t h e example o f C h r i s t . Thus, a s t h e members o f t h e community

undertake t h e o b l i g a t i o n s which make i t p o s s i b l e f o r t h e

c h i l d t o l i v e a s an i n d i v i d u a l a c c o r d i n g t o t h e r u l e s laid

down f o r t h e l i f e of t h e whole body, t h e i r own i n d i v i d u a l

l i v e s w i t h i n t h a t body a r e opened t o e x a m i n a t i o n and

revision.

I n t h e BCP u n d e r s t a n d i n g , baptism b r i n g s i n t o focus

e v e r y t h i n g t h a t i s i n i m i c a l t o t h e e x p e c t a t i o n of t h e

Kingdom i n l i t u r g i c a l e x p e r i e n c e , a s a p r e l u d e t o r e d e f i n i n g

the worshipping community a s an e n t i t y w i t h i n t h e l a r g e r

s e c u l a r community. T h i s p r i n c i p l e b r e a k s down i n t h e

t r a n s i t i o n t o t h e ASB b e c a u s e , a s I s h a l l show, t h e modern

s e r v i c e e n a c t s an i n v e r s i o n t h a t r e n d e r s t h e b a p t i s e d

c o n g r e g a t i o n b a r e l y d i s t i n g u i s h a b l e from t h e s e c u l a r world.

So f a r , t h e n , t h e d i s c u s s i o n h a s opened up two s p a c e s : a

community where t h e a c t o f b a p t i s i n g and r e c e i v i n g t h e c h i l d

i n t o t h e Church i s w i t n e s s e d , and t h e Kingdom o f God, which

is a l s o t h e r e f e r e n c e p o i n t f o r t h e whole b a p t i s m a l

procedure. Reduced t o i t s s i m p l e s t terms, b a p t i s m i s an

e v e n t which t a k e s p l a c e i n t h e human community but draws i t s

meaning from a p o i n t w e l l beyond t h i s community's

u n d e r s t a n d i n g . Baptism t h e r e f o r e operates across the breach

between t h e Church on e a r t h and t h e h e a v e n l y Kingdom.

 205

5.2 R a d i c a l i s m and R®I© fcivisHS ,

In a s t u d y of e a r l y C h r i s t i a n b a p t i s m which i l l u s t r a t e s some

of t h e i s s u e s r e l a t e d t o gender and s o c i a l r o l e s i n b i b l i c a l

texts, S h e i l a B r i g g s g i v e s t h i s summary of t h e P a u l i n e view

of b a p t i s m , t h e v i e w w h i c h h a s been i n h e r i t e d i n subsequent

l i t u r g i c a l thought :

Early Christians believed that [baptism]

effectuated what i t s y m b o l i z e d ; i t a l t e r e d not
o n l y t h e c o g n i t i v e s t a t e of t h e b e l i e v e r but made
him o r h e r an e s s e n t i a l l y new b e i n g . The language
of b a p t i s m i s r a d i c a l f o r i t does not s i m p l y
d i s p l a c e or r e l a t i v i z e e x i s t i n g s o c i a l i d e n t i t i e s ,
but e r a s e s them. 3

T a k i n g up t h e s e terms i n t h e c o n t e x t of t h e p r e s e n t debate,

I will suggest t h a t t h e BCP o f f e r s azyxwvutsrponmlkihgfedcbaTSRCBA

radical language of

b a p t i s m , w h i l e t h e ASB o f f e r s a relativizing language of

b a p t i s m . The BCP p r o m i s e s demand t h e t o t a l r e n u n c i a t i o n of

an e x i s t i n g mode of human l i f e , and a t o t a l commitment t o a

new way of l i f e . Such p r o m i s e s demand t h a t the worshipping

community t a k e t h e r i s k of a c t i o n on t h e b a s i s of t h e i r

b e l i e f i n an o r d e r w h i c h i s y e t t o come i n t o b e i n g , namely

the Kingdom of God. The ASB undertakings are r e l a t i v e

because, a l t h o u g h t h e y acknowledge t h e Kingdom as t h e i r

referent, t h e y a r e m o d e l l e d on t h e s e c u l a r s o c i a l unit of

3 . S h e i l a B r i g g s " ' B u r i e d w i t h C h r i s t ' : The P o l i t i c s of

I d e n t i t y and t h e P o v e r t y of I n t e r p r e t a t i o n " i n R e g i n a
S c h w a r t z (ed.) The Book and the Text O x f o r d : B l a c k w e l l ,
1990 276-303 293
 206

t h e e a r t h l y f a m i l y . A c o n d i t i o n of self-referentiality

consequently governs their operation.

I n b o t h s i t u a t i o n s , t h e whole m a t t e r of making p r o m i s e s is

f r a u g h t w i t h d i f f i c u l t i e s . W h i l e t h e BCP meets t h e demand

t h a t a p r o m i s e s h o u l d r e f e r t o an o b j e c t or s t a t e of affairs

that i s p o s s i b l e , but which has not y e t come i n t o b e i n g , i t 4

s e t s t h e p r i c e of a c h i e v i n g t h e p r o m i s e d i n h e r i t a n c e of t h e

Kingdom almost i m p o s s i b l y h i g h . Thus t h e BCP order of

s e r v i c e makes an i n i t i a l l y insoluble proposal, presenting

the urgent need f o r b a p t i s m as something beyond human

c a p a c i t y to supply :

D e a r l y b e l o v e d , forasmuch as a l l men a r e c o n c e i v e d
and born i n s i n , and t h a t our S a v i o u r Christ
s a y t h , none can e n t e r i n t o t h e Kingdom of God
e x c e p t he be r e g e n e r a t e , and born anew of w a t e r
and of t h e h o l y Ghost : I b e s e e c h you t o c a l l upon
God t h e F a t h e r , through our L o r d I e s u s C h r i s t ,
t h a t of h i s bounteous mercy he w i l l g r a n t t o t h i s
C h i l d t h a t t h i n g which by n a t u r ezyxwvutsrponmlkihgfedcbaTSRCBA
he cannot have,
t h a t he may be b a p t i z e d w i t h water, and t h e h o l y
Ghost, and r e c e i v e d i n t o C h r i s t s h o l y Church, and
be made a l i v e l y member of t h e same.
(ER I I 727 : 1662)

As i t s p o i n t of d e p a r t u r e , t h e a d d r e s s t o t h e congregation

w r i t e s o f f the unbaptised i n d i v i d u a l ' s v a l u e i n t h e eyes of

t h e Church. Humanity, i n t h i s view, does not have i n h e r e n t

v a l u e . I t s worth i s a l a t e r development, c o n f e r r e d by d i v i n e

g r a c e and r e c o g n i t i o n . The a c t of b a p t i s m will r e d e f i n e the

4. The t o p i c s of t h e l i t u r g i c a l promise, and i t s

r e l a t i o n s h i p t o i t s r e f e r e n t , w i l l be t r e a t e d i n g r e a t e r
depth l a t e r i n t h i s c h a p t e r .
 207

c a n d i d a t e ' s n a t u r a l a t t a c h m e n t t o t h e s i n f u l s e c u l a r world,

according to the standards of t h e Faith.

At t h e o p p o s i t e extreme, t h e ASB frames i t s r e f e r e n c e s t o

t h e Kingdom so s e c u r e l y w i t h i n t h ezyxwvutsrponmlkihgfedcbaTSRCBA
familial metaphor of t h e

Church, t h a t t h e p r o m i s e i t conveys cannot be s a i d t o offer

anything e s s e n t i a l l y d i f f e r e n t from the e x i s t i n g situation

of t h e community. Where t h e BCP b e g i n s by p r o c l a i m i n g a

baptismal theology w h i c h r e s t s on f o u n d a t i o n s of negation

and i m p o s s i b i l i t y , t h e ASB offers a r e v i s i o n a r y reading

w h i c h a v o i d s t h e a b r a s i v e " c o n c e i v e d and born i n s i n " , and

i n s t e a d a s s o c i a t e s baptism w i t h t h a t c r e a t i v e human l o v e

which shares i n the d i v i n e c r e a t i o n :

God i s the c r e a t o r of a l l t h i n g s , and by t h e b i r t h

of c h i l d r e n he g i v e s t o p a r e n t s a s h a r e i n t h e
work and j o y of c r e a t i o n . But we who a r e born of
e a r t h l y p a r e n t s need t o be born a g a i n . F o r i n t h e
G o s p e l J e s u s t e l l s us t h a t u n l e s s a man has been
born a g a i n , he cannot s e e t h e Kingdom of God. And
so God g i v e s us t h e way t o a second b i r t h , a new
c r e a t i o n and l i f e i n u n i o n w i t h him.
B a p t i s m i s t h e s i g n and s e a l of t h i s new b i r t h .
(ASB 244)

E v e n a t t h i s e a r l y s t a g e of t h e r i t e , t h e ASB form has not

so much moderated the s t r i n g e n t terms of t h e BCP, as

betrayed a s o u r c e of d i s c o m f o r t w h i c h w i l l affect i t s whole

development. The episode i n John's g o s p e l (3:1-8) which

r e c o r d s J e s u s ' s i n t e r v i e w w i t h one of t h e P h a r i s e e s , and

p r o v i d e s the image of r e b i r t h f o r t h i s e x p l a n a t i o n , makes

t h e d i s t i n c t i o n between b e i n g "born of t h e f l e s h " , and being

 208

"born of t h e s p i r i t " . The B C P s e q u a t i o n

1
of " f l e s h " with

"sin" i s undeniably harsh. I t n e v e r t h e l e s s escapes the

vagueness o f t h e p h r a s e "earthly parents", and p r o v i d e s an

explicit reason f o r r e b i r t h t o t h e Kingdom t h r o u g h "water

and t h e h o l y Ghoste".

The remaining s e c t i o n of t h i s explanatory p a s s a g e i n t h e ASB

concentrates on J e s u s ' s command t h a t h i s d i s c i p l e s should

make d i s c i p l e s and b a p t i z e t h e n a t i o n s . But d e s p i t e i t s

r e c o g n i t i o n t h a t repentance i s a p r e c o n d i t i o n of baptism, i t

c o n t i n u e s t o r e s i s t t h e need t o a d d r e s s t h e obvious

impediment t o a renewed l i f e , namely, o r i g i n a l s i n :

I n S t Matthew's g o s p e l we r e a d of t h e r i s e n C h r i s t
commanding h i s f o l l o w e r s t o make d i s c i p l e s of a l l
n a t i o n s and t o b a p t i z e men e v e r y w h e r e ; and i n t h e
A c t s o f t h e A p o s t l e s we r e a d o f S t P e t e r p r e a c h i n g
i n t h e s e words : 'Repent and be b a p t i z e d i nthe
name o f J e s u s C h r i s t f o r t h e f o r g i v e n e s s o f s i n s ;
and you s h a l l r e c e i v e t h e g i f t o f t h e Holy S p i r i t .
F o r t h e p r o m i s e i s t o you and your c h i l d r e n and t o
a l l t h a t a r e a f a r o f f , e v e r y o n e whom t h e L o r d
c a l l s t o him.'
I n o b e d i e n c e t o t h i s same command we o u r s e l v e s
were b a p t i z e d and now b r i n gzyxwvutsrponmlkihgfedcbaTSRCBA
these children t o
baptism.
(ASB 244)

The ASB's dilemma i s , i n g e n e r a l , t h a t i t cannot b r i n g

i t s e l f t o d e a l w i t h human r e l a t i o n s h i p s i n t h e language o f

f a l l e n n e s s and s i n . The f i r s t c o n c l u s i o n t o be drawn from

the e v i d e n c e I have c o n s i d e r e d up t o t h i s p o i n t , i s t h a t t h e

modern o r d e r u s e s p o s i t i v e images i n an e f f o r t t o a v o i d t h e

c u l t u r a l t a b o o s o f s e x and death, and hence t o conform a s

 209

f a r a s p o s s i b l e t o a s e c u l a r s y s t e m o f v a l u e s . The second

and more i n t e r e s t i n g a s p e c t o f t h e problem r e l a t e s t o t h e

whole b a s i s of r e f e r e n c e on which t h e ASB c o n s t r u c t s t h e

s i g n i f i c a n c e of b a p t i s m . I t s c a u t i o u s and r a t h e r coy
5

c e l e b r a t i o n o f p r o c r e a t i v e s e x u a l i t y as God's p e r m i s s i o n t o

parents t o take "a s h a r e i n t h e work and j o y of c r e a t i o n "

comes t o be t h e r o o t metaphor f o r i t s v i s i o n of t h e Church

on e a r t h , a s subsequent a n a l y s i s w i l l i l l u s t r a t e . For t h i s

reason, i t cannot r e l e g a t e s e x u a l i t y t o t h e d i s t a n t p a s t o f

u n r e g e n e r a t e humanity.

As one might f o r e s e e , t h e s e p r i n c i p l e s impose a s e r i o u s

restriction on t h e range o f i t s p r o m i s e s l a t e r on. The

f o u n d i n g t e n e t of b a p t i s m as t h e BCP u n d e r s t a n d s i t , i s t h a t

the r i t e e n s h r i n e s a d e c i s i o n t o t u r n away from t h e

5. Anyone who has e n c o u n t e r e d t h e m a r r i a g e s e r v i c e w i l l

r e c o g n i s e d t h e d i f f i c u l t i e s i n t h e modern r i t e ' s d e a l i n g s
w i t h human s e x u a l i t y . The i n t r o d u c t i o n i s a t b e s t
c i r c u m l o c u t i o n a r y i n s e t t i n g out t h e Church's u n d e r s t a n d i n g
of m a r r i a g e :
. . . The S c r i p t u r e s t e a c h us t h a t m a r r i a g e i s a
g i f t o f God i n c r e a t i o n and a means o f h i s g r a c e ,
a h o l y m y s t e r y i n which man and woman become one
f l e s h . I t i s God's purpose t h a t , as husband and
wife give themselves t o each other i n love
throughout t h e i r l i v e s , t h e y s h a l l be u n i t e d i n
t h a t l o v e as C h r i s t i s u n i t e d w i t h h i s C h u r c h .
Marriage i s given, t h a t husband and w i f e may
comfort and h e l p e a c h o t h e r , living faithfully
t o g e t h e r i n need and i n p l e n t y , i n sorrow and i n
j o y . I t i s g i v e n , t h a t w i t h d e l i g h t and t e n d e r n e s s
t h e y may know each o t h e r i n l o v e , and, t h r o u g h t h e
j o y o f t h e i r b o d i l y u n i o n , may s t r e n g t h e n t h e
u n i o n o f t h e i r h e a r t s and l i v e s . I t i s g i v e n , t h a t
t h e y may have c h i l d r e n and be b l e s s e d i n c a r i n g
f o r them and b r i n g i n g them up i n a c c o r d a n c e w i t h
God's w i l l , t o h i s p r a i s e and g l o r y . . . .
(ASB 288)
 210

d i s t r a c t i o n s of m o r t a l l i f e and t o l i v e as a c i t i z e n of the

Kingdom. T h i s n o t i o n cannot c o n t i n u e to inform the rite,

where m o r t a l l i f e i s constantly being affirmed as an image

of t h e Kingdom.

5.3 Risk, Threshold and Metaphor

The b r o a d c o m p a r i s o n of t h e b a p t i s m a l p r i n c i p l e s of t h e ASB

and t h e BCP i s by no means an attempt t o c h a l l e n g e the

v a l i d i t y of t h e contemporary r i t e . The f a c t t h a t the ASB

s e r v i c e f i n d s a l t e r n a t i v e s to the BCP s l o g i c a l l y
1
impossible

demand f o r d e a t h and r e b i r t h , and i t s equally impossible

i n s i s t e n c e on r e j e c t i n g t h e w o r l d i n p r e p a r a t i o n for the

Kingdom, i s not in itself something t o be d e p r e c i a t e d . Any

approach s h o u l d t h e r e f o r e b e g i n by acknowledging a l l t h a t i s

healthy, d e s i r a b l e , and l i t u r g i c a l l y e f f e c t i v e i n the ASB's

endorsement of c r e a t i v e human l o v e as t h e p a t t e r n of

r e b i r t h . E s p e c i a l l y i n s i t u a t i o n s where c h i l d r e n a r e brought

t o b a p t i s m from backgrounds w i t h no r e g u l a r p r a c t i c e of

w o r s h i p , any chance of w i n n i n g t h e i r p a r e n t s into the

l i t u r g i c a l community would be l o s t by denigrating the

parental relationship. Equally, c h i l d r e n who are baptized at

an age where t h e y can u n d e r s t a n d a good d e a l of t h e language

of t h e s e r v i c e might be d i s t u r b e d by repeated references to

death.
 211

However, t h e h e r m e n e u t i c a l c r i t i c i s m of t h e ASB form

unavoidably i n c l u d e s one c r u c i a l n o r m a t i v e judgment. As w i t h

all l i t u r g i c a l action, the r i t e i s accountable to readings

which a s k how s u c c e s s f u l l y i t e n a b l e s i t s u s e r s t o

appropriate the promise of s a l v a t i o n .

These c o n c e r n s a r e most c l e a r l y i l l u s t r a t e d from t h e u s e o f

c o n t r o l l i n g metaphors i n b a p t i s m a l l i t u r g y as v e h i c l e s f o r

c r o s s i n g , o r n o t c r o s s i n g t h e t h r e s h o l d o f t h e Kingdom. I

s h a l l t h e r e f o r e be p u r s u i n g t h e r e p r e s e n t a t i o n s of t h e

Kingdom i n t h e t e x t s o f t h e BCP and ASB r i t e s w h i c h have

a l r e a d y been b r i e f l y introduced.

Nothing l e s s than f a i t h could t o l e r a t e the c o n t r a d i c t i o n s

between e a r t h l y l i f e and t h e h e a v e n l y inheritance that ring

out i n t h e uncompromising p h r a s e s of t h e B C P s p o s t - 1

baptismal thanksgiving :

We yeild thee hearty thanks, most mercifull

Father, t h a t i t hath p l e a s e d thee t o regenerate
t h i s I n f a n t w i t h t h y h o l y S p i r i t , t o r e c e i v e him
for thine own Childe by Adoption, and to
i n c o r p o r a t e him i n t o t h y h o l y Church. zyxwvutsrponmlkihgfedcbaTSRCBA
And humbly we beseech thee to grant that he being
dead unto sin, and living unto righteousnes, and
being buried with Christ in his death, may
crucifie the old man; and utterly abolish the
whole body of sin, And that as he is made partaker
of the death of thy Son, he may also be partaker
of his Resurrection, so t h a t f i n a l l y w i t h t h e
residue of thy holy Church, he may be an
i n h e r i t o u r o f t h i n e e v e r l a s t i n g Kingdom, through
C h r i s t our L o r d . Amen.
(ER I I 745 : 1662 my i t a l i c s )
 212

I n almost e v e r y p r o m i s s o r y u t t e r a n c e i n t h e BCP baptism

s e r v i c e s , t h e r e i s an e x p l i c i t accompanying i n s t r u c t i o n t o

t h e c o n g r e g a t i o n t o t a k e t h e Kingdom of God as t h e referent

of t h e p r o m i s e . The metaphors a l w a y s p l a c e t h e Kingdom

ahead, as something t o be sought, a g a t e t o be p a s s e d

through, o r a p l a c e where t h e c a n d i d a t e w i l l be received.

Thus, as a group, t h e y c o u l d be c l a s s i f i e d as t h r e s h o l d

metaphors. The p a t t e r n i s e s t a b l i s h e d i n t h e initial

a d d r e s s , where t h e c h i l d ' s need of b a p t i s m i s identified

with h i s or her p a r t i c i p a t i o n i n o r i g i n a l s i n , f o r

none can e n t e r i n t o t h e Kingdom of God

e x c e p t e he be r e g e n e r a t e , and born anew of w a t e r
and t h e h o l y Ghost
(ER I I 727 : 1662)

A f t e r t h e F l o o d P r a y e r , God's promise of a m e r c i f u l h e a r i n g

t o a l l who t u r n t o him i s invoked f o r the c h i l d and

s u b s e q u e n t l y f o r t h e whole c o n g r e g a t i o n :

. . . R e c e i v e him, 0 Lord, as thou h a s t p r o m i s e d

by t h y w e l b e l o v e d son, s a y i n g , a s k e , and ye s h a l l
have ; seek, and ye s h a l l f i n d e ; knock, and i t
s h a l l be opened unto you : so g i v e now unto us
t h a t a s k e ; l e t us t h a t seek f i n d e ; open t h e Gate
unto us t h a t knock ; t h a t t h i s I n f a n t may i n i o y
t h e e v e r l a s t i n g b e n e d i c t i o n of t h y h e a v e n l y
washing, and may come t o t h e e t e r n a l l kingdom
which thou h a s t p r o m i s e d by C h r i s t our L o r d . Amen.
(ER I I 729-731 : 1662)

The " e x h o r t a t i o n upon t h e words o f t h e G o s p e l l " u r g e s t h e

p e o p l e t o c l a i m t h e meaning of J e s u s ' s g e s t u r e towards the

c h i l d r e n f o r t h e c h i l d t h e y have brought to baptism :

 213

Doubt ye n o t t h e r e f o r e , b u t e a r n e s t l y
b e l i e v e , t h a t he w i l l l i k e w i s e f a v o u r a b l y r e c e i v e
t h i s p r e s e n t I n f a n t , t h a t he w i l l embrace him w i t h
t h e Arms o f h i s mercy, t h a t he w i l l g i v e unto him
the b l e s s i n g of e t e r n a l life, and make him
p a r t a k e r o f h i s e v e r l a s t i n g kingdom . . . .
(ER I I 733 : 1662)

and t h e godparents a r e reminded o f t h e d u t y o f b e l i e f by t h e

p r i e s t as he prepares t o conduct them t h r o u g h t h e promises :

D e a r l y beloved, ye have brought t h i s C h i l d here t o

be b a p t i z e d ; ye have p r a y e d t h a t our Lord Iesus
C h r i s t would vouchsafe t o r e c e i v e him, t o r e l e a s e
him o f h i s s i n s , t o s a n c t i f i e him w i t h t h e h o l y
Ghost, t o g i v e him t h e kingdom o f heaven and
everlasting l i f e . . . .
(ER I I 735 : 1662)

The 1549 r i t e i n c l u d e s t h e p e t i t i o n a t t h e f o n t :

Whosoever s h a l l confesse t h e , o l o r d : recognise

him a l s o i n t h y kingdome. Amen.
(ER I I 738 : 1549)

and t h e T h a n k s g i v i n g which e n t e r s t h e s e r v i c e f o r t h e f i r s t
t i m e in-1552 s u b s t a n t i a l l y adopts i t , i n t h e p r a y e r t h a t :

. . . as [ t h e c a n d i d a t e ] i s made p a r t a k e r o f t h e
death o f t h y Son, he may a l s o be p a r t a k e r o f h i s
R e s u r r e c t i o n , so t h a t f i n a l l y w i t h t h e r e s i d u e o f
t h y h o l y Church, he may be an i n h e r i t o u r o f t h i n e
e v e r l a s t i n g Kingdom, t h r o u g h Christ our Lord.
Amen.
(ER I I 745 : 1662)

The ASB, on t h e o t h e r hand, most f r e q u e n t l y r e f e r s i t s

promises t o t h e Church, o r w o r s h i p p i n g community, conceived
 214

of as t h e ' f a m i l y of God'. This s t r e s s e s t h e m a t e r i a l

c e r t a i n t i e s o f l i f e i n a secure and known s i t u a t i o n , safe
from t h e t a i n t of o r i g i n a l s i n . Only a f t e r w a r d s does i t d e a l
w i t h t h e candidate's i n h e r i t a n c e of t h e Kingdom. A c o n t e x t
of t h i s k i n d , shored up by i n t e r n a l s a f e t y d e v i c e s ,
e l i m i n a t e s a l l r i s k from l i t u r g i c a l a c t i o n . I t e f f e c t i v e l y
c l o s e s t h e s p a t i o - t e m p o r a l d i s t a n c e between l i f e on e a r t h ,
and e t e r n a l l i f e , so t h a t t h e compass o f t h e metaphor
s h r i n k s , and i t s v i t a l c o n n o t a t i o n s of j o u r n e y i n g towards a
d e s t i n a t i o n are l o s t . I t i s f o r t h i s reason t h a t I would
argue t h a t t h e ASB r i t e f a i l s t o p e r c e i v e baptism's
d e t e r m i n a t i v e t h r e s h o l d p o s i t i o n between m o r t a l l i f e and the
l i f e of t h e Kingdom by f a i l i n g t o t a k e a l e a p o f f a i t h .

E s p e c i a l l y i f baptism i s b e i n g a d m i n i s t e r e d w i t h o u t
c o n f i r m a t i o n , t h e s e r v i c e begins w i t h t h e f o l l o w i n g
explanation :

Children who are too young t o p r o f e s s the

Christian f a i t h are b a p t i z e d on t h e u n d e r s t a n d i n g
t h a t they are brought up as C h r i s t i a n s w i t h i n t h e
f a m i l y of t h e Church.
As they grow up, they need t h e help and
encouragement of t h a t f a m i l y , so t h a t t h e y l e a r n
t o be f a i t h f u l i n p u b l i c worship and private
prayer ....
(ASB 243)

Then f o l l o w s a d i r e c t address t o t h e c h i l d , i f he o r she i s

old enough t o understand :
 215

N, when you are b a p t i z e d , you become a member o f a

new f a m i l y . God t a k e s you f o r h i s own c h i l d , and
a l l C h r i s t i a n people w i l l be your b r o t h e r s and
sisters.
(ASB 243)

A f t e r t h e s e l e c t e d b i b l i c a l passages have been read, t h e

congregation i s i n v i t e d t o pray f o r the c h i l d r e n :

Heavenly F a t h e r , i n your l o v e
you have c a l l e d us t o know you,
l e d us t o t r u s t you,
and bound our l i f e w i t h y o u r s .
Surround these c h i l d r e n w i t h your l o v e ;
p r o t e c t them from e v i l ;
f i l l them w i t h your Holy S p i r i t ;
and r e c e i v e them i n t o t h e f a m i l y o f your Church ;
t h a t t h e y may walk w i t h us i n t h e way o f C h r i s t
and grow i n t h e knowledge o f your l o v e . Amen.
(ASB 244-245)

The b l e s s i n g o f t h e water c o n t i n u e s t h e f a m i l i a l image, as

t h e p r i e s t asks :

. . Send your Holy S p i r i t upon [your s e r v a n t s ]

t o b r i n g them t o new l i f e i n t h e f a m i l y o f your
Church, and r a i s e them w i t h C h r i s t t o f u l l and
eternal l i f e . "
(ASB 234)

F i n a l l y , t h e p r i e s t and c o n g r e g a t i o n welcome t h e c h i l d as a
new member o f t h e Church :

Priest God has r e c e i v e d you by b a p t i s m i n t o

h i s Church. ywvutsrponmlkihgfedcbaWTPLGFCBA
All We welcome you i n t o the L o r d s Family.1

We a r e members together of the body of

Christ;
we a r e c h i l d r e n of the same heavenly Father;
we a r e i n h e r i t o r s together of the kingdom
of God.
We welcome you.
 216

(ASB 248)

The emphasis i n t h e ASB on t h e e a r t h l y f a m i l y p o i n t s t o t h e

p o t e n t i a l b e n e f i t s o f a s h e l t e r i n g community o f b e l i e f as
the environment where an u n d e r s t a n d i n g o f t h e Kingdom may be
c u l t i v a t e d . J u s t as c h i l d r e n , i n i d e a l c i r c u m s t a n c e s , a r e
n u r t u r e d towards a d u l t h o o d by t h e i r p a r e n t s , t h e b a p t i z e d
members o f t h e Church a r e expected t o assume a n u r t u r i n g
r o l e i n t h e l i f e o f i n f a n t s brought f o r b a p t i s m . Yet, as i s
e s p e c i a l l y e v i d e n t i n t h e welcome t o t h e newly b a p t i z e d , t h e
s e r v i c e g i v e s no i n d i c a t i o n o f how t h e l e a p from membership
of t h e "Lord's f a m i l y " t o t h e i n h e r i t a n c e o f t h e Kingdom i s
t o be made. Whereas t h e BCP s i d e a o f a h o l y and u n i v e r s a l
1

Church i s capable o f spanning t h e dimensions o f t i m e and

space, p r o v i d e d t h a t i t i s u n d e r s t o o d w i t h i n t h e assumptions
of l i t u r g i c a l t i m e , t h e ASB's image o f t h e f a m i l y f a i l s t o
c a r r y t h e w o r s h i p p i n g community across t h e t h r e s h o l d o f t h e
Kingdom. This i s because i t i s v e s t e d i n a m a t e r i a l identity
which must be d i s o r i e n t a t e d b e f o r e i t can g i v e b i r t h t o an
a u t h e n t i c i d e n t i t y , independent o f t h e i n d i v i d u a l ' s
b i o l o g i c a l and s o c i o l o g i c a l a t t a c h m e n t s . ywvutsrponmlkihgfedcbaWTPLGFCBA

5.4 Crossing t h e Threshold

The BCP forms enact t h e t r a n s i t i o n from c i t i z e n s h i p o f t h e

s e c u l a r w o r l d t o c i t i z e n s h i p o f t h e Kingdom by s t r e s s i n g t h e
death and r e s u r r e c t i o n m o t i f o f b a p t i s m . T h i s , o f course,
 217

e n t a i l s a new p e r c e p t i o n o f t i m e , so t h a t l i f e and death,

sin and r i g h t e o u s n e s s , m o r t a l i t y and e t e r n i t y , become
contemporaneous. As t h e f i n a l e x h o r t a t i o n t o t h e godparents
phrases i t , t h e whole c o n g r e g a t i o n i s engaged i n t h e ongoing
process o f " [ d y i n g ] from synne, and [ r y s i n g ] agayne unto
righteousnesse, c o n t i n u a l l y mortyfyinge a l l [ t h e i r ] evyll
and c o r r u p t e a f f e c t i o n s . . . " (ER I I 745-747 : 1662).

The ASB i s somewhat r e l u c t a n t , as I have mentioned, t o

e x p l o r e t h e i m p l i c a t i o n s o f t h e death o f C h r i s t so f u l l y .
This g i v e s r i s e t o a s u b s t a n t i a l l y d i f f e r e n t mode o f
a p p r o p r i a t i n g b a p t i s m a l f a i t h . The BCP p o r t r a y s b a p t i s m as
the s i g n o f a g r e a t e r i n h e r i t a n c e , achieved, p a r a d o x i c a l l y ,
t h r o u g h t h e deaths o f b o t h t h e b e n e f a c t o r and t h e h e i r . The
ASB r e p r e s e n t s i t p r i n c i p a l l y as an a c t i o n which happens
w i t h i n t h e f a m i l y o f t h e Church, i n o r d e r t o make t h e
u n b a p t i z e d a member o f t h a t l i v i n g human f a m i l y . Given t h i s
emphasis, l i t u r g i c a l t i m e i s n o t c l e a r l y demarcated from
earthly temporality.

When t h e sacrament i s a d m i n i s t e r e d w i t h c o n f i r m a t i o n , t h e
f o l l o w i n g account o f t h e a c t o f a p p r o p r i a t i o n accompanies
it:

Our L o r d Jesus C h r i s t s u f f e r e d death on t h e cross

and rose a g a i n from t h e dead f o r t h e s a l v a t i o n o f
mankind.zyxwvutsrponmlkihgfedcbaWTSRPNIHDCBA
Baptism is the outward sign by which we
receive for ourselves what he has done for us : we
are u n i t e d w i t h him i n h i s death / we a r e g r a n t e d
 218

t h e f o r g i v e n e s s o f s i n s ; we a r e r a i s e d with
C h r i s t t o new l i f e i n t h e S p i r i t .
(ASB 229 my i t a l i c s )

Where t h e e n c i r c l i n g c o n t e x t i s t h e e u c h a r i s t , t h e

instructions provide that :

i f t h e c h i l d i s o l d enough t o understand, t h e
p r i e s t speaks t o him i n these o r s i m i l a r words.
N,zyxwvutsrponmlkihgfedcbaWTSRPNIHDCBA
when you are baptized, you become a member of a
new family. God t a k e s you f o r h i s own c h i l d , and
a l l C h r i s t i a n people w i l l be your b r o t h e r s and
sisters.
(ASB 243 my i t a l i c s )

The t h i r d i n s t a n c e o f an i n t e r n a l d e f i n i t i o n o f b a p t i s m a l
a p p r o p r i a t i o n has a l r e a d y been noted, and leans on t h e
s h a r i n g o f c r e a t i o n between God and humanity, w i t h t h e need
f o r new b i r t h i n t o t h e Kingdom. "Baptism i s t h e s i g n and
s e a l o f t h i s new b i r t h " (ASB 244) .

The BCP r e p l a c e s t h e t e m p o r a l c e r t a i n t i e s o f t h e e a r t h l y
community w i t h a l l t h e s e v e r i t y o f t h e P a u l i n e view o f
b a p t i s m . The p r a y e r s t h a t a r e s a i d i m m e d i a t e l y b e f o r e t h e
c h i l d i s d i p p e d i n t h e water (1549), o r has water poured
over h i s o r h e r head (1552 & 1662) ask :

t h a t t h e o l d e Adam i n these c h y l d r e n may be so

b u r i e d , t h a t t h e newe man maye by r a y s e d up i n
them.

and t h a t :
 219

a l c a r n a l a f f e c t i o n s may dye i n them, and [ ] al

t h i n g e s b e l o n g i n g e t o t h e s p i r i t e , may live &
growe i n them.
(ER I I 739 : 1552)

D e s p i t e t h e r u t h l e s s note i n these f o r m u l a e , t h e y have a

clear role i n the internal logic of the r i t e . Both examples
p l a c e t h e event o f death as a necessary s t e p towards new
life. The f i r s t p e t i t i o n conveys t h i s t h r o u g h a f i n a l clause
which makes death t h e cause o f r e s u r r e c t i o n . The second
works t h r o u g h a n t i t h e s i s , on t h e premise t h a t l i f e under t h e
a u t h o r i t y o f t h e Holy S p i r i t cannot e x i s t i n t h e presence o f
its o p p o s i t e ("carnal a f f e c t i o n s " ) . The p r a y e r s do n o t ,
however, i n d i c a t e processes t h a t can be f u l l y accomplished
i n t h e sacramental a d m i n i s t r a t i o n o f water. Baptism i s n o t
so much an event, as a commitment, "a solemn vow, Promise
and p r o f e s s i o n " (ER I I 745 : 1662). The BCP o n l y p r e s e n t s a
b e g i n n i n g , t h e t h r e s h o l d o f a process whose outcome cannot
be s e c u r e l y p r e d i c t e d . Thus t h e p r i e s t i n t r o d u c e s t h e 1552
and 1662 p o s t - b a p t i s m a l t h a n k s g i v i n g as a p r a y e r t h a t t h e
c h i l d r e n he has b a p t i z e d

maye leade t h e r e s t o f t h e y r l y f e a c c o r d i n g e t o
t h i s beginninge.
(ER I I 743 : 1552) ywvutsrponmlkihgfedcbaWTPLGFCBA

5.5 Baptism and th@ Promis®

The i n q u i r y i n t o the metaphorical underpinning of a

b a p t i s m a l u n d e r s t a n d i n g i s an i n d i s p e n s a b l e background t o
 220

t h e sacramental a c t i o n under t h e s i g n o f water. I t i s also

necessary as a c o n t e x t f o r t h e p e r f o r m a t i v e liturgical
speech a c t a t t h e c e n t r e o f t h e r i t e , which i s t h e making o f
promises on b e h a l f o f t h e c a n d i d a t e by h i s o r h e r p a r e n t s o r
godparents.

At t h e l e v e l o f a b a s i c d e f i n i t i o n , promises are n o r m a l l y
taken t o be m e a n i n g f u l l y exchanged betweenzyxwvutsrponmlkihgfedcbaWTSRPNIHDCBA
two p a r t i e s . The
work o f speech a c t t h e o r i s t s , and e s p e c i a l l y J.L. A u s t i n ,
shows how a s e t o f i n t e r n a l conventions must be assumed i n
o r d e r f o r t h e promise t o be v a l i d l y c o n t r a c t e d . I n
p a r t i c u l a r , t h e a c t o f p r o m i s i n g presupposes s i n c e r i t y on
t h e p r o m i s e r ' s p a r t , matched by t r u s t from t h e promisee's
s i d e t h a t i t w i l l be f u l f i l l e d . A l s o , c e r t a i n c o n d i t i o n s o f
p o s s i b i l i t y must o b t a i n , so t h a t t h e p r o m i s e r does n o t
promise something he o r she i s i n c a p a b l e o f p r o d u c i n g .

A u s t i n ' s p o s i t i o n has undergone m o d i f i c a t i o n i n t h e work o f

o t h e r speech a c t t h e o r i s t s , n o t a b l y John S e a r l e . He adds t o
A u s t i n ' s i n t e r n a l c o n d i t i o n s f o r v a l i d promises what Anthony
Thiselton calls " e x t r a - l i n g u i s t i c factors involved i n the
l o g i c o f p r o m i s e " . These i n c l u d e such e x t e r n a l
6

c o n s i d e r a t i o n s as t h e circumstances i n which t h e promise i s

g i v e n , and t h e i n t e n t i o n o f t h e promiser and t h e r e c e i v e r o f

6. A.C. T h i s e l t o n New Horizons in Hermeneutics : The Theory

and Practice of Transforming Biblical Reading London :
Harper C o l l i n s , 1992 297
 221

t h e promise. T h i s e l t o n ' s account o f Searle's p r i n c i p l e s i s

p a r t i c u l a r l y relevant t o t h i s discussion :

Promise i s t y p i c a l o f t h e f o r c e o f many b i b l i c a l
t e x t s . We cannot i g n o r e t h e wishes and purposes o f
the speaker and t h e h e a r e r i n t h e promised
c o m m i s s i v e - t r a n s a c t i o n . I n h i s bookzyxwvutsrponmlkihgfedcbaWTSRPNIHDCBA
Intentionality
[Searle] insists, convincingly, that,
p r o v i d e d t h a t we do n o t view i t p r i m a r i l y as a
"mental act" the notion o f t h e purposive
directedness of the author's intention against a
background network of behavioural and contextual
factors i s n o t o n l y l o g i c a l l y v i a b l e , b u t a l s o
l o g i c a l l y essential f o r accounts o f meaning t h a t
are b a l a n c e d and comprehensive. Whether we a r e
speaking o f i n t e n t i o n o r o f promise, t h e l o g i c o f
t h e concept and i t s p r a c t i c a l o p e r a t i o n i n l i f e
presuppose some r e f e r e n c e t o t h e wishes o f t h e
speaker, and i n t h e case o f t h e promise, b o t h t h e
speaker and t h e h e a r e r . 7

The a n a l y s i s o f t h e promise can s u b s e q u e n t l y be extended t o

a f u r t h e r p o s i t i o n , beyond t h e p r a g m a t i c c o n s i d e r a t i o n s o f
" b e h a v i o u r a l and c o n t e x t u a l f a c t o r s " , t o engage w i t h t h e
l a r g e r q u e s t i o n o f t h e bonds t h a t c o n s t i t u t e relationships
between t h e g i v e r s and r e c e i v e r s o f promises even b e f o r e
t h e y engage i n e x p l i c i t commitments. I t i s t h i s more
r i g o r o u s i n q u i r y t h a t i n f o r m s Ricoeur's e x p o s i t i o n o f t h e
promise as p a r t o f h i s t r e a t m e n t o f t h e h i s t o r i c a l p r e s e n t
i n t h e t h i r d volume o f Time and Narrative.

Ricoeur adds t o t h e c o n v e n t i o n a l o b l i g a t i o n s imposed on t h e

p r o m i s e r (both i n t r a - and e x t r a - l i n g u i s t i c a l l y ) i n t h e
p r e s e n t an " e t h i c a l dimension" (TN I I I 234). When he s h i f t s

7. i b i d 297
 222

h i s a t t e n t i o n from t h e " p r e s e n t " t o t h e " h i s t o r i c a l

p r e s e n t " , t h e " a n a l y s i s o f promises on t h e e t h i c a l p l a n e "
moves l i k e w i s e t o t h e " p o l i t i c a l p l a n e " . Ricoeur concludes
t h a t t h e p o l i t i c a l plane i s l o g i c a l l y p r i o r t o t h e e t h i c a l
plane

t h r o u g h c o n s i d e r a t i o n o f t h e p u b l i c space i n t o
which t h e promise i s inscribed, where t h e
transposition from one p l a n e t o another i s
f a c i l i t a t e d by c o n s i d e r a t i o n o f t h e d i a l o g i c a l
c h a r a c t e r o f promises . . . . Indeed, t h e r e i s
n o t h i n g s o l i p s i s t i c about promises. I do n o t
c o n f i n e m y s e l f t o b i n d i n g j u s t m y s e l f i n making a
promise. I always promise something t o someone. I f
t h i s someone i s n o t t h e b e n e f i c i a r y o f my promise,
a t l e a s t he o r she i s i t s w i t n e s s . Even b e f o r e t h e
a c t by which I commit m y s e l f , t h e r e f o r e , t h e r e i s
a p a c t t h a t b i n d s me t o o t h e r p e o p l e .
(TN I I I 234)

He c o n t i n u e s t h i s a n a l y s i s i n a way t h a t draws t o g e t h e r t h e
q u e s t i o n s o f i n d i v i d u a l i n t e n t i o n and e t h i c a l interpersonal
commitment, and t h e antecedent bonds which make them
possible :

The r u l e o f f i d e l i t y i n v i r t u e o f which one ought

to keep one's promises thus precedes any
i n d i v i d u a l promise made i n t h e e t h i c a l o r d e r . . .
So t h e r e i s a c i r c u l a r r e l a t i o n between t h e
p e r s o n a l r e s p o n s i b i l i t y o f t h e speakers who commit
themselves through promises, the dialogical
dimension o f t h e p a c t o f f i d e l i t y i n v i r t u e o f
which one ought t o keep one's promises, and t h e
c o s m o - p o l i t i c a l dimension o f t h e p u b l i c space
engendered by t h e t a c i t or v i r t u a l social
contract.
(TN I I I 234-235)
 223

In the baptismal s i t u a t i o n , the r e s p o n s i b i l i t y of f a i t h f u l

godparents t o t h e c h i l d t h e y r e p r e s e n t occupies a complex
p o s i t i o n . I t i s answerable t o t h e e t h i c a l o b l i g a t i o n t h a t
p l a c e s t h e c h i l d under t h e care o f h i s o r h e r p a r e n t s , and
of t h e community. E q u a l l y , t h e p a r e n t s and t h e community
s t a n d w i t h i n t h a t p r e - e x i s t e n t p o l i t i c a l bond which shapes
the e t h i c a l bond. However, t h e w o r s h i p p i n g community i s a l s o
accountable t o t h e bond o f f a i t h i n t h e promises o f a
f a i t h f u l God, and t h e common p r o f e s s i o n o f t h e F a i t h , which
i s t h e f o u n d a t i o n o f every promise made on t h e c h i l d ' s
behalf.

The h e r i t a g e o f t h e F a i t h , which, i n t h e case o f t h e

b a p t i s m a l promise, demands t o be a p p r o p r i a t e d i n f a i t h , i s
not j u s t a f u r t h e r c o n d i t i o n t o be added t o t h e n o t i o n s o f
speech c o n v e n t i o n s which o b t a i n i n a p o l i t i c a l community
l o c a t e d i n t h e h i s t o r i c a l p r e s e n t , and bound by a " v i r t u a l
s o c i a l c o n t r a c t " . I f t h e promises made on b e h a l f o f t h e
i n f a n t s a r e t o be t a k e n as v a l i d , t h e n t h e h e r m e n e u t i c a l
t r a n s a c t i o n between f a i t h and t h e F a i t h must always be p r i o r
t o any subsequent e t h i c a l o r p o l i t i c a l o b l i g a t i o n , even
though such o b l i g a t i o n s may w e l l be t h e occasions which call
upon t h e F a i t h , i n f a i t h . Thus t h e y , t o o , e n t e r i n t o t h e
hermeneutic c i r c l e . Ricoeur g i v e s a s p l e n d i d l y lucid
d e s c r i p t i o n o f t h e p r o m i s s o r y s t a t u s o f t h e F a i t h i n an
i n t e r v i e w w i t h R i c h a r d Kearney :
 224

. . . t h e b i b l i c a l s t o r i e s o r episodes a r e n o t
s i m p l y added t o each o t h e r o r j u x t a p o s e d w i t h each
o t h e r , b u t c o n s t i t u t e a c u m u l a t i v e and o r g a n i c
development. For example, t h e promise made t o
Abraham t h a t h i s people would have a s a l v i f i c
r e l a t i o n w i t h God i s an i n e x h a u s t i b l e promise . .
. ; as such i t opens up a h i s t o r y i n which t h i s
promise can be r e p e a t e d and r e i n t e r p r e t e d over and
over a g a i n . . . . So t h a t t h e b i b l i c a l n a r r a t i v e
o f t h i s 'not y e t r e a l i z e d ' promise c r e a t e s a
cumulative h i s t o r y of r e p e t i t i o n . 8

This h i s t o r i c a l background i s t h e r e f o r e t h e b a s i s o f f a i t h
f o r a commitment i n t h e f u t u r e : t h e " i n e x h a u s t i b l e promise"
t h a t Ricoeur d e s c r i b e s i s t h e s o l e ground, b u t a l s o t h e
t o t a l l y s u f f i c i e n t ground, f o r t h e promise o f e t e r n a l
s a l v a t i o n and t h e Kingdom s t i l l t o come. To r e f e r a g a i n t o
h i s i n t e r v i e w w i t h Kearney, " [ t ] h e f u t u r e p r o j e c t s o f every
r e l i g i o n are i n t i m a t e l y r e l a t e d t o t h e ways i n which i t
remembers i t s e l f " . ywvutsrponmlkihgfedcbaWTPLGFCBA
9

5.6 Baptismal Promises and the F a i t h

I n t h e BCP o r d e r s o f b a p t i s m , p r o m i s i n g i s an e x p l i c i t l y
r e c i p r o c a l concept, whereby t h e b i b l i c a l assurance o f t h e
i n h e r i t a n c e o f t h e Kingdom i s mediated t o t h e community,
w h i l e t h e c a n d i d a t e ( t h r o u g h h i s o r h e r godparents) promises
t o renounce s i n , t h e w o r l d and t h e d e v i l ( a l l those t h i n g s
i n o p p o s i t i o n t o t h e Kingdom) and t o p r o f e s s a l l e g i a n c e t o
C h r i s t . This r e c i p r o c i t y emerges from an e a r l y stage i n t h e

8. R i c h a r d KearneyzyxwvutsrponmlkihgfedcbaWTSRPNIHDCBA
Dialogues With Contemporary Continental
Thinkers Manchester : Manchester U n i v e r s i t y Press, 1984 26
9. i b i d 27
 225

r i t e , b e g i n n i n g w i t h t h e F l o o d Prayer's typological
exposition o f God's a c t s o f s a l v a t i o n t h r o u g h t h e i n s t r u m e n t
of water. I n t h e p r a y e r b e f o r e t h e g o s p e l , i n v o k i n g God's
mercy f o r t h e c h i l d , a f a m i l i a r b i b l i c a l t e x t (Luke 11:5-10)
becomes t h e f o u n d a t i o n o f t h e c o n g r e g a t i o n ' s f a i t h :

. . . Receive him, 0 Lord, as t h o u hastzyxwvutsrponmlkihgfedcbaWTSRPNIHDCBA

promised
by t h y w e l b e l o v e d son, s a y i n g , aske, and ye s h a l l
have / seek, and ye s h a l l f i n d e / knock, and i t
s h a l l be opened unto you : so g i v e now unto us
t h a t aske ; l e t us t h a t seek f i n d ; open t h e Gate
unto us t h a t knock ; t h a t t h i s I n f a n t may i n i o y
the everlasting b e n e d i c t i o n o f t h y heavenly
washing, and may come t o t h e e t e r n a l l Kingdom
which t h o u h a s t promised by C h r i s t our L o r d .
Amen.
(ER I I 729-731 : 1662 my i t a l i c s ) 1 0

I n t h e ASB scheme, t h e r e i s a g r e a t d e a l more emphasis on

extended b i b l i c a l r e f e r e n c e t h a n i n t h e BCP, where a
technique o f b i b l i c a l a l l u s i o n i n v a r i a b l y replaces readings
from s c r i p t u r e . The ASB O l d Testament readings a l l f i t i n t o
a t y p o l o g y o f baptism, s e t t i n g o u t i n l i t e r a l , narrative
terms t h e r o l e o f water i n t h e h i s t o r y o f s a l v a t i o n , (e.g.
the Flood, t h e p a r t i n g o f t h e Red Sea, and t h e c u r i n g o f
Naaman t h e l e p e r i n t h e R i v e r J o r d a n ) . I n one i n s t a n c e
(Jeremiah 31:31-34) t h e r e i s a p r e f i g u r a t i o n o f t h e
b a p t i s m a l covenant i n t h e covenant between God and I s r a e l
and Judah.

10. S i g n i f i c a n t l y , The Alternative Service Book does n o t use

the word 'promise' a t a l l , except f o r one i n s t a n c e i n t h e
r i t e f o r t h e renewal o f b a p t i s m a l vows.
 226

The New Testament passages o f f e r a number o f P a u l i n e

i n t e r p r e t a t i o n s o f baptism, an account o f an a c t u a l b a p t i s m
from A c t s , and P e t e r ' s address t o t h e l i f e l i v e d i n C h r i s t
by h i s people, who are a " r o y a l p r i e s t h o o d " . The c h o i c e o f
gospels i n t r o d u c e s t h e themes o f v o c a t i o n , repentance,
r e b i r t h , t h e i n j u n c t i o n t o b a p t i z e , Jesus's b a p t i s m by John,
and t h e e s c h a t o l o g i c a l promise t o t h e d i s c i p l e s .

I t must be remembered, however, t h a t a maximum o f t h r e e o f

t h e recommended r e a d i n g s can be used, and what I have s a i d
elsewhere about s e l e c t i v i t y i n t h e i n t e r p o l a t i o n o f
s c r i p t u r e i n t o l i t u r g y c o n t i n u e s t o a p p l y . For t h i s reason
t h e BCP, though seemingly p o o r e r i n b i b l i c a l m a t e r i a l ,
achieves a much f u l l e r r e p r e s e n t a t i o n o f t h e s a l v i f i c p a c t
between God and humanity. At t i m e s , i t s t e c h n i q u e o f
r e f e r e n c e makes g r e a t demands on t h e a t t e n t i o n and memory o f
w o r s h i p p e r s , perhaps nowhere more i m p r e s s i v e l y t h a n i n t h e
F l o o d Prayer. Not o n l y does t h e p r a y e r set out t h e whole
course o f s a l v a t i o n by water i n a s i n g l e c o m p o s i t i o n : i t
goes on t o make i t s h i s t o r i c a l i n s t a n c e s t y p e s o f t h e
b a p t i s m i n s t i t u t e d by C h r i s t . F i n a l l y , r e t a i n i n g a n a u t i c a l
metaphor i n 1552 and 1662, i t t u r n s t o the present and
f u t u r e s a l v a t i o n o f t h e c h i l d r e n t o be b a p t i z e d , and once
more t a k e s up t h e a r k t h a t saved Noah as a t y p e o f t h e
s h e l t e r i n g u n i v e r s a l Church :

A l m i g h t i e & e v e r l a s t i n g e God, which o f t h y g r e a t

mercy d i d d e s t save Noe & h i s f a m i l i e i n t h e Arke,
 227

from p e r i s h i n g by w a t e r : & a l s o dyddest safely

leade t h e c h y l d r e n o f I s r a e l t h y people t h r o u g h
t h e redde Sea:zyxwvutsrponmlkihgfedcbaWTSRPNIHDCBA
figuring thereby t h y h o l y Baptisme,
& by t h e Baptisme o f t h y welbeloved sonne Iesus
C h r i s t e , d i d d e s t e s a n c t i f y e t h e f l o u d Iordane &
a l l o t h e r w a t e r s , t o t h e m i s t i c a l l washing awaye
of s i n n e : We beseche thee for thy infinite
mercies, t h a t t h o u w y l t m e r c i f u l l y l o k e upo these
c h i l d r e n , s a n c t i f i e them & washe them w i t h t h y
h o l y ghost, t h a t t h e y beyng d e l i v e r e d from t h y
w r a t h , maye be receyved i n t o t h e Arke o f C h r i s t e s
Church, and beynge s t e d f a s t i n f a y t h , ioyeful
t h r o u g h hope, & r o o t e d i n c h a r i t i e , may so passe
t h e waves o f t h y s troublesome w o r l d , t h a t f i n a l l y
t h e y may come t o t h e l a n d o f e v e r l a s t i n g e l y f e ,
t h e r e t o reygne wyth t h e e , worlde wythout ende:
t h r o u g h Iesus C h r i s t e our Lord. Amen.
(ER I I 727-729 : 1552 my i t a l i c s ) 1 1

There i s o n l y one f u l l s c r i p t u r a l passage i n t h e BCP orders

o f s e r v i c e . This i s t h e account o f Jesus b l e s s i n g t h e
children (Mark 10:13 ff) 1 2
. The episode i s not merely
o f f e r e d t o t h e c o n g r e g a t i o n as a way o f expanding t h e i r view
o f t h e panorama o f s a l v a t i o n h i s t o r y , f o r t h e subsequent
11. Even i n t h e t h r e e year p e r i o d between 1549 and 1552, t h e
f i e r c e God t o whom s i n f u l humanity has no n a t u r a l access has
been tempered c o n s i d e r a b l y . I n p a r t , t h i s i s evidence o f a
more s o p h i s t i c a t e d p o e t i c s i n t h e r e v i s e d v e r s i o n o f t h e
s e r v i c e . The cumbersome r e f e r e n c e s t o Pharaoh and h i s army
drowning i n t h e Red Sea, and t o t h e whole o f humanity
(except f o r Noah and h i s f a m i l y ) succumbing t o t h e Flood,
u n d e n i a b l y make t h e 154 9 t e x t r a t h e r ponderous. I t remains
s i g n i f i c a n t t h a t 1552 r e f i n e s t h e e a r l i e r c o m p o s i t i o n by
reducing the catalogue t o s a l v i f i c instances alone.
12. The Marcan n a r r a t i v e has been d e l i b e r a t e l y e x c l u d e d from
t h e ASB's b a p t i s m a l l e c t i o n a r y f o r t h e t e l l i n g reason t h a t
i t " i s now g e n e r a l l y r e c o g n i z e d as not r e f e r r i n g t o b a p t i s m "
(R.C.D. Jasper & P.F. Bradshaw A Companion to The
Alternative Service Book London : SPCK, 1986 ; 3 r d r e p r .
1989 349-350). Recourse t o t h e BCP s " b r i e f e x h o r t a t i o n
1

upon t h e words o f t h e g o s p e l " shows t h a t t h e r a t i o n a l e

b e h i n d t h e choice o f t h i s passage i s p r e c i s e l y t h a t i t i s
not about b a p t i s m b u t , f a r more i m p o r t a n t l y , about t h e
Kingdom. Stephen Sykes condemns t h i s omission i n t h e ASB as
"pedantry o f t h e f i r s t o r d e r " ("Baptisme d o t h r e p r e s e n t e
unto us oure p r o f e s s i o n " i n Thomas Cranmer ed. Margot
Johnson Durham : Turnstone Ventures, 1990 132).
 228

e x h o r t a t i o n i s an i n j u n c t i o n t o a l e a p o f f a i t h , with
c r u c i a l i m p l i c a t i o n s f o r t h e d i v i n e promise t o humanity.
Having heard how Jesus rebuked "those who would have kept
[the c h i l d r e n ] from him" b e f o r e he went on t o b l e s s them,
the w o r s h i p p i n g community i s asked t o a p p r o p r i a t e the story
in faith, n o t j u s t f o r themselves, b u t f o r t h e c h i l d r e n t h e y
have p r e s e n t e d t o C h r i s t :

Doubt ye n o t t h e r e f o r e , b u t e a r n e s t l y b e l i e v e ,
t h a t he w i l l l i k e w i s e f a v o u r a b l y receive this
p r e s e n t I n f a n t , t h a t he w i l l embrace him w i t h t h e
arms o f h i s mercy, t h a t he w i l l g i v e u n t o him t h e
b l e s s i n g o f e t e r n a l l i f e , and make him p a r t a k e r o f
h i s e v e r l a s t i n g kingdom . . . .
(ER I I 733 : 1662)

Thus J e s u s s c a l l
1
t o t h e c h i l d r e n i s mapped onto t h e concept
of favourable r e c e p t i o n , h i s embrace becomes a s i g n o f h i s
g e n e r a l e n f o l d i n g mercy, and h i s b l e s s i n g a s i g n o f t h e
b l e s s i n g o f e t e r n a l l i f e . W i t h t h e d e v e l o p i n g assurance t h a t
grows from t h e f r i g h t e n i n g opening address, "none can e n t r e
i n t o t h e Kyngdome o f God (excepte he be r e g e n e r a t e , and
borne a new o f water and t h e h o l y e Ghoste:)", t o t h e promise
of C h r i s t ' s f a v o u r a b l e r e c e p t i o n , any need t o c o n s t r u c t an
image o f t h e Kingdom as a secure and c o m f o r t a b l e earthly
home as an i n s u r a n c e a g a i n s t the force of e v i l falls away.
I f b e l i e v e r s w i l l w a i t , t h e same Jesus who says, "No man can
e n t e r i n t o t h e Kingdom o f God excepte he be r e g e n e r a t e and
borne anew o f water and o f t h e h o l y Ghost" (ER I I 727 :
1662) becomes t h e Jesus who makes t h a t movement p o s s i b l e .
 229

5.7 BSakiag B a p t i s m a l P r o m i s e s

The promises r e q u i r e d o f t h e p a r e n t s and godparents combine

s i m p l e u t t e r a n c e s w i t h c o m p l e x b a c k g r o u n d a s s u m p t i o n s . As

the BCP's e x h o r t a t i o n t o t h e godparents (who w i l l make

p r o m i s e s on b e h a l f o f t h e c h i l d ) make c l e a r , the ethico-

political o b l i g a t i o n which i s t h e overt reason f o r bringing

the c h i l d t o be b a p t i z e d depends on a p r i o r commitment o f

faith. This, i n turn, arises out o f t h e s c r i p t u r a l promises

o f C h r i s t . N o r does t h e p r o m i s e e n d t h e r e , for the child

enters the r e l a t i o n s h i p through the e t h i c a l o b l i g a t i o n ,

w h i c h demands t h a t C h r i s t ' s p r o m i s e be r e w a r d e d w i t h an

a n s w e r i n g a c t o f commitment. I t i s o u t o f t h a t r e s p o n s e t o

Christ t h a t t h e c h i l d ' s own f a i t h w i l l grow :

D e a r l y b e l o v e d , ye have b r o u g h t t h i s C h i l d h e r e t o
be b a p t i z e d ; ye have p r a y e d t h a t o u r L o r d I e s u s
C h r i s t would vouchsafe t o receive him, t o release
him o f h i s s i n s , t o s a n c t i f i e h i m w i t h t h e h o l y
Ghost, t o g i v e h i m t h e kingdom o f heaven and
e v e r l a s t i n g l i f e . Ye h a v e h e a r d a l s o t h a t o u r L o r d
I e s u s C h r i s t h a t hzyxwvutsrqponmlkihgfedcbaWTSRPNMGFDCBA
promised i n h i s G o s p e l , t o g r a n t
a l l t h e s e t h i n g s t h a t y e have p r a y e d f o r : w h i c h
promise he f o r h i s p a r t w i l l most s u r e l y k e e p a n d
p e r f o r m : W h e r e f o r e a f t e r t h i s promise made b y
C h r i s t , t h i s I n f a n t must a l s o f a i t h f u l l y f o r h i s
p a r t promise b y y o u t h a t a r e h i s s u r e t i e s (until
he come o f age t o t a k e i t upon h i m s e l f ) t h a t he
w i l l renounce t h e d e v i l and a l l h i s works, and
c o n s t a n t l y b e l i e v e Gods h o l y w o r d , a n d o b e d i e n t l y
k e e p h i s Commandments.
(ER I I 735 : 1662 my i t a l i c s )
 230

Although i n t h e terms of the exhortation i t i s the

godparents who a r e c o m m i t t e d t o t h e promissory relationship,

the a c t o f promising almost seems t o assume t h a t they are

transparent, or that they are v e n t r i l o q u i s t s f o r the

i n a r t i c u l a t e c h i l d . The 1549 r u b r i c s do n o t e v e n m e n t i o n t h e

godparents, a n d i n s t r u c t t h e p r i e s t t o "demaunde o f t h e

child . . . these questions folowyng" (ER I I 734 : 1 5 4 9 ) .

1552 i n c l u d e s t h e godparents i nthe rubric, but s t i l l

directs t h e q u e s t i o n s t o t h e c h i l d . Only i n 1662 i s t h e

phrase " i n t h e name o f t h i s c h i l d " added t o s u g g e s t t h e

godparents' mediating r o l e .

The confusion r e f l e c t s the d i f f i c u l t y of dealing with

b a p t i s m as t h e e x p e r i e n c e o f t h e i n d i v i d u a lzyxwvutsrqponmlkihgfedcbaWTSRPNMGFDCBA
in community.

W h i l e , on a g i v e n o c c a s i o n , t h e e f f i c a c y of the r i t e i s

being claimed f o ra p a r t i c u l a r c h i l d , i t must a l s o p u t

" e v e r y man p r e s e n t . . . i n remembrance o f h i s own

p r o f e s s i o n , made t o God i n h i s B a p t i s m " (ER I I 725 : 1 6 6 2 ) .

In t h i s way, n e i t h e r t h e l i t u r g i c a l body n o r t h e c a n d i d a t e

is allowed a p u r e l y passive r o l e i n t h e procedure.

The promises themselves fall i n t o two c o n s e c u t i v e u n i t s : a

triple renunciation of

t h e d e v i l a n d a l l h i s w o r k s , t h e v a i n pomp a n d
g l o r y o f t h e w o r l d , w i t h a l l t h e covetous d e s i r e s
o f t h e same, a n d t h e c a r n a l d e s i r e s o f t h e f l e s h .
(ER I I 735-7 : 1662)
 231

and a profession of f a i t h i n t h e form o f t h e Apostles 1

C r e e d , now r e w r i t t e n as a s e t o f i n t e r r o g a t i v e s .

B o t h components e x p e c t t h e promisers t o take considerable

risks. They r e j e c t t h e p h y s i c a l s t a b i l i t i e s of a mortal

world (however d e l u s o r y t h e s e m i g h t b e ) , a n d open up t h e

F a i t h i t s e l f t o q u e s t i o n as t h e y demand a c a r e f u l l y i t e m i s e d

a p p r o p r i a t i o n o f e a c h o f t h e c l a i m s o f t h e C r e e d . The

congregation i s thus comprehensively divested of a l l i t s

certainties before the p r i e s t offers the ambivalently

terrifying and r e a s s u r i n g p r e - b a p t i s m a l p r a y e r s :

0 m e r c i f u l l God, g r a n t t h a t t h e o l d Adam i n t h i s
C h i l d may be so b u r i e d , t h a t t h e new man may be
r a i s e d up i n h i m . Amen.
G r a n t t h a t a l l c a r n a l l a f f e c t i o n s may d i e i n h i m ,
and t h a t a l l t h i n g s b e l o n g i n g t o t h e s p i r i t may
l i v e a n d grow i n h i m . Amen.
G r a n t t h a t he may have power a n d s t r e n g t h , t o
have v i c t o r y , a n d t o t r i u m p h a g a i n s t t h e d e v i l ,
t h e w o r l d , a n d t h e f l e s h . Amen.
(ER I I 739 : 1662)

Only towards t h e end o f t h i s sequence does t h e t o n e change,

and p r a y e r s f o r rewards i n heaven and t h e grace o f God

r e p l a c e t h e s t e r n images o f d y i n g t o a f o r m e r existence.

The ASB's i n s t r u c t i o n s t o p a r e n t s and godparents reverse t h e

order which gives t h e c h i l d p r i o r i t y over t h e c o n g r e g a t i o n ,

i n t h e i r a n x i e t y n o t t o commit h i m o r h e r t o a p r o f e s s i o n o f

f a i t h beyond t h e u n d e r s t a n d i n g o f an i n f a n t . Instead, the

candidate i s e n t r u s t e d t o a w o r s h i p p i n g body which will

 232

provide t h e support of t h e i r own r e a f f i r m e d faith. There i s

a tendency h e r e t o an e x c l u s i v e l y e t h i c o - p o l i t i c a l emphasis,

so t h a t t h e c h i l d d i s a p p e a r s from t h e process, despite the

p h r a s i n g o f t h e address t h a t p r e f a c e s t h e " D e c i s i o n " and t h e

affirmations :

Those who b r i n g c h i l d r e n t o be b a p t i z e d must

affirm their allegiance t o Christ and their
rejection of a l l that i s e v i l .
I t i s y o u r d u t y t o b r i n g up t h e s e c h i l d r e n t o
f i g h t a g a i n s t e v i l and t o f o l l o w C h r i s t .

T h e r e f o r e I a s k t h e s e q u e s t i o n s w h i c h y o u must
answer f o r y o u r s e l v e szyxwvutsrqponmlkihgfedcbaWTSRPNMGFDCBA
and f o r t h e s e c h i l d r e n .
(ASB 245)

or

Those o f y o u who have come f o r b a p t i s m must a f f i r m

your a l l e g i a n c e t o C h r i s t and your r e j e c t i o n o f
a l l that i s evil.

(Those p a r e n t s a n d g o d p a r e n t s who p r e s e n t c h i l d r e n
f o r b a p t i s m must b r i n g t h e m up t o f i g h t a g a i n s t
e v i l and t o f o l l o w C h r i s t . )

Therefore I ask these questions

(Parents and godparents must answer both for

t h e m s e l v e s and f o r t h e s e c h i l d r e n . )
(ASB 229 my i t a l i c s )

The w o r d s o f t h e D e c i s i o n ( t h e c o u n t e r p a r t o f t h e BCP's

renunciations) are s u f f i c i e n t l y general t o support t h e idea

o f a w o r s h i p p i n g c o m m u n i t y t h a t c h o o s e s n o t t o be as

convincingly severed from i t s secular attachments as t h e BCP

would have i t :
 233

Do y o u . t u r n t o C h r i s t ?
@W8l2• I tuarn t o C h r i s t .
&ayxwvutsrqponmlkjihgfedcbaWTSRPLKJIHGFDCBA

Do y o u r e p e n t o f y o u r sins ?
tosTO^ I r a p a n t o f my s i n s .

Do y o u r e n o u n c e e v i l ?

(ASB 229-230; 245)

P u r e l y o n t h e b a s i s o f a v e r b a l c o m p a r i s o n w i t h t h e BCP

s e r v i c e , these promises do n o t wager t h e g r e a t r e n u n c i a t i o n s

and r i s k s o f t h e i r predecessor. Yet t h e i r c o n t e n t c a n n o t be

lightly dismissed. This glances a t t h e problem of linguistic

complexity which has d o g g e d t h e b u s i n e s s ofl i t u r g i c a l

r e f o r m , a m a t t e r w h i c h may become c l e a r e r f o r p r e s e n t

p u r p o s e s once we have c o n s i d e r e d t h e ASB s c h o i c e o f an

1

echoic s t y l e o f rote-learning f o r i t s baptismal profession

of the Faith.

The p r o f e s s i o n f o l l o w s t h e b l e s s i n g o f t h e w a t e r , and begins

with the priestly invitation :

You have b r o u g h t t h e s e c h i l d r e n t o b a p t i s m . You

must now d e c l a r e b e f o r e God a n d h i s C h u r c h t h e
Christian faith into which they a r e t o be
b a p t i z e d , a n d i n w h i c h y o u w i l l h e l p them t o g r o w .
You must answer f o r y o u r s e l v e s a n d f o r t h e s e
children
(ASB 246-247)

The p a r e n t s a n d g o d p a r e n t s reply i n this form :

Do y o u b e l i e v e a n d t r u s t i n God t h e F a t h e r ,
who made t h e w o r l d ?
 I b e l i e v e and t r u s t i n him. zyxwvutsrqponmlkjihgfedcbaYWUTSRPONMLKJIHGFED

Do y o u b e l i e v e and t r u s t i n h i s son J e s u s Christ,

who redeemed m a n k i n d ?
I b©li©v© a n d t r u s t i n him.

Do y o u b e l i e v e a n d t r u s t i n h i s H o l y S p i r i t ,
who g i v e s l i f e t o t h e p e o p l e o f God ?
I b e l i e v e and t r u s t i n hxm.
(ASB 232; 242)

The priest sums u p t h e c o n g r e g a t i o n a l p r o f e s s i o n w i t h

following proclamation, w h i c h t h e community endorses :

This i s t h e f a i t h o f t h e Church
&11 T h i s i s our f a i t h .
We b e l i e v e a n d t r u s t i n one God,
F a t h e r , Son, a n d H o l y S p i r i t .
(ASB 247)

Significantly, t h e a f f i r m a t i o n s a r e b a s e d on t h e 1662 a n d

R e v i s e d C a t e c h i s m s , w h i c h were o r i g i n a l l y d e s i g n e d t o

p r e p a r ezyxwvutsrqponmlkihgfedcbaWTSRPNMGFDCBA
children f o r C o n f i r m a t i o n . The ASB f a l t e r s , I w o u l d

argue, over t h e issue o f growing up i n t h e F a i t h . I t is,

after a l l , t h e g o d p a r e n t s who a r e m a k i n g t h e s e undertakings.

If t h e y a r e t o be c o n s i d e r e d as r e s p o n s i b l e g u i d e s f o r a new

member o f t h e l i t u r g i c a l c o m m u n i t y , t h e r e i s a s t r o n g case

for a r g u i n g t h a t t h e y s h o u l d t r e a t e d as s o p h i s t i c a t e d

believers, r a t h e r t h a n as c h i l d r e n l e a r n i n g t h e a r t i c l e s o f

the F a i t h a t the simplest level.

 235

5.8 ^dmisiis'bos'iiagththzyxwvutsrqponmlkihgfedcbaWTSRPNMGFDCBA
.m Sacramonfc

T h e r e i s no m i s t a k i n g w h a t i s a b o u t t o happen a t t h e f o n t i n

the BCP f o r m . As t h e p r e - b a p t i s m a l p r a y e r s f o r t h e c h i l d

c o n v e y , t h e c h i l d i s g o i n g t o d i e , be r e s u r r e c t e d , a n d

u l t i m a t e l y be made r e s p o n s i b l e f o r h i s o r h e r p r o m i s e s :

0 m e r c i f u l l God, g r a n t t h a t t h e o l d Adam i n t h i s
C h i l d may be so b u r i e d , t h a t t h e new man may be
r a i s e d up i n h i m . Amen
G r a n t t h a t a l l c a r n a l l a f f e c t i o n s may d i e i n h i m ,
and t h a t a l l t h i n g s b e l o n g i n g t o t h e s p i r i t may
l i v e a n d g r o w i n h i m . Amen.
G r a n t t h a t he may h a v e power a n d s t r e n g t h , t o
have v i c t o r y , a n d t o t r i u m p h a g a i n s t t h e d e v i l ,
t h e w o r l d , a n d t h e f l e s h . Amen.
(ER I I 739 : 1662)

This i s i m m e d i a t e l y f o l l o w e d by t h e p r a y e r over t h e water,

s e t t i n g t h e element a s i d e as t h e medium o f g r a c e , c l e a n s i n g ,

f o r g i v e n e s s and e l e c t i o n :

13. The q u e s t i o n o f s i g n s a n d s y m b o l s i n r i t u a l i s most

o f t e n t r e a t e d by a n t h r o p o l o g i s t s and h i s t o r i a n s o f r e l i g i o n .
A g e n e r a l s t u d y c a n be f o u n d i n John S k o r u p s k i Symbol and
Theory C a m b r i d g e : C a m b r i d g e U n i v e r s i t y P r e s s , 1976 ( c f .
C h a p t e r 8 "Symbols a n d S y m b o l i c A c t i o n " 1 1 6 - 1 2 4 ) . Raymond
F i r t h d i s c u s s e s e u c h a r i s t i c s y m b o l i s m i n Symbols : Public
and Private London : George A l l e n & Unwin, 1973 ( c f . C h a p t e r
12 "Symbol a n d S u b s t a n c e " 403-428) . M i r c e a E l i a d e a d d r e s s e s
b a p t i s m i n The Sacred and The Profane t r . W i l l a r d R. T r a s k
San D i e g o , New Y o r k & London : H a r c o u r t B r a c e J o v a n o v i c h ,
1959. He r e l a t e s t h e C h r i s t i a n s a c r a m e n t c l o s e l y t o
" u n i v e r s a l l y d i s s e m i n a t e d a q u a t i c symbolism", commenting
t h a t " [ e ] m e r s i o n " always " r e p e a t s t h e cosmogonic a c t o f
f o r m a l m a n i f e s t a t i o n ; i/nmersion i s e q u i v a l e n t t o a
d i s s o l u t i o n o f f o r m s . T h i s i s why t h e s y m b o l i s m o f t h e w a t e r
i m p l i e s b o t h d e a t h a n d r e b i r t h " ( 1 3 0 ) . The b e s t
b i b l i o g r a p h i c r e s o u r c e i s W i l l i a m G. D o t y Mythography
Alabama : U n i v e r s i t y o f Alabama P r e s s , 1986 ( c f . e n t r y on
"Studies o f R i t u a l " 269-270).
 236

A l m i g h t y e v e r l i v i n g God, whose most d e a r l y b e l o v e d

Son J e s u s C h r i s t , f o r t h e f o r g i v e n e s s o f o u r s i n s ,
d i d s h e d o u t o f h i s most p r e c i o u s s i d e , b o t h w a t e r
and b l o o d ,zyxwvutsrqponmlkihgfedcbaWTSRPNMGFDCBA
and gave commandment to his Disciples,
that they should go teach all Nations and baptize
them in the name of the Father, and of the son,
and of the holy Ghost: R e g a r d we b e s e e c h t h e e , t h e
s u p p l i c a t i o n s o f t h y Congregation, s a n c t i f i e t h i s
W a t e r t o t h e m y s t i c a l l w a s h i n g away o f s i n : a n d
g r a n t t h a t t h i s C h i l d now t o be b a p t i z e d t h e r e i n ,
may r e c e i v e t h e f u l n e s s o f t h y g r a c e , a n d e v e r
r e m a i n i n t h e number o f t h y f a i t h f u l l a n d e l e c t
c h i l d r e n , t h r o u g h I e s u s C h r i s t o u r L o r d . Amen.
(ER I I 7 4 1 : 1662 my i t a l i c s )

The baptism itself i s then performed i n direct response t o

the divine command . 14

The ASB d e t a c h e s t h e o u t w a r d s i g n from i t s f i r m base i n t h e

d o m i n i c a l i n j u n c t i o n by i n t e r p o s i n g t h e c o n g r e g a t i o n a l

p r o f e s s i o n o f t h e F a i t h between t h e b l e s s i n g o f t h e water

and t h e b a p t i s m a l a c t i o n . An ambiguous s i t u a t i o n a r i s e s o u t

of this r o u t e towards the application of baptismal water,

which r e p e a t s t h e b y now e s t a b l i s h e d p a t t e r n o f t r e a t i n g

b a p t i s m as an e x p e r i e n c e w h i c h t h e e n t i r e community

u n d e r g o e s , so t h a t t h e u n d e r s t a n d i n g o f t h e s a c r a m e n t i s

p o w e r f u l l y r e a p p r o p r i a t e d by t h e people.

Once more, one must q u e s t i o n t h e m e r i t s a n d c o n s t r i c t i o n s o f

g i v i n g a h i g h v a l u e t o human c o m m u n i t y . The a d v a n t a g e would

14. Compare t h e l o g i c o f t h e 1552 and 1662 o r d e r s o f H o l y

Communion, where t h e d o m i n i c a l w o r d s , "Do t h i s as o f t as y e
s h a l l d r i n k i t , i n remembrance o f me", a r e f o l l o w e d
i m m e d i a t e l y b y t h e a d m i n i s t r a t i o n o f communion.
 237

seem t o l i e i n t h e t o t a l i t y o f supportive involvement which

the people a r e able t o c o n t r i b u t e t o welcoming t h e i r new

member. B u t c o u n t e r b a l a n c i n g t h i s , the congregational voice

a l w a y s has t h e p o t e n t i a l t o d i s p l a c e t h e p r i m a c y o f God's

reception of the child, as t h e s e c o n d p e r s o n plural pronouns

confirm.

The same t e n s i o n b e t w e e n t h e i l l u m i n a t i n g f o r c e o f a s y m b o l ,

and i t s u s u r p a t i o n by f u n d a m e n t a l l y s e c u l a r thinking,

emerges s t i l l more s t r o n g l y i n t h e s e c o n d o u t w a r d and

v i s i b l e b a p t i s m a l s i g n , which i s the signing of the c h i l d

w i t h t h e c r o s s . By t r a c i n g t h e s i g n b a c k t o i t s 1549

position, i t i s p o s s i b l e t o show a t r e n d away f r o m t h e

individual, and towards t h e c l a i m s o f t h e community.

The 154 9 t e x t p l a c e s t h e a c t i o n n e a r t h e b e g i n n i n g o f t h e

service, a f t e r t h e Flood Prayer, a n d r e t a i n s t h e Sarum

rite's c u s t o m o f s i g n i n g t h e c h i l d w i t h t h e c r o s s on t h e

f o r e h e a dzyxwvutsrqponmlkihgfedcbaWTSRPNMGFDCBA
and on t h e b r e a s t :

N. Receyve t h e s i g n e o f t h e h o l y C r o s s e , b o t h i n
t h y f o r e h e a d , and i n t h y b r e s t e , i n t o k e n t h a t
t h o u s h a l t n o t bee ashamed t o c o n f e s s e thy f a y t h
in C h r i s t c r u c i f i e d , a n d m a n f u l l y t o f y g h t u n d e r
h i s banner agaynst sinne, t h e worlde, and t h e
d e v i l l , and t o continewe h i s f a y t h f u l s o l d i o u r and
s e r v a u n t u n t o t h y l y f e s ende. Amen.
(ER I I 728 : 1549 my i t a l i c s )

I n 1552 a n d 1662, t h e s i g n i n g f o l l o w s t h e words o f b a p t i s m ,

and u n d e r g o e s some s m a l l , b u t s i g n i f i c a n t changes :

 238

We receyve t h i s C h i l d i n t o t h e c o n g r e g a t i o n o f
C h r i s t ' s f l o c k , a n d do s i g n e h i m w i t h t h e s i g n e o f
t h e c r o s s , i n t o k e n t h a t h e r e a f t e r he s h a l l n o t be
ashamed t o c o n f e s s the f a i t h of C h r i s t c r u c i f i e d ,
and m a n f u l l y t o f i g h t u n d e r h i s B a n n e r a g a i n s t
sin, t h e w o r l d , and t h e d e v i l , and t o c o n t i n u e
C h r i s t ' s f a i t h f u l l s o u l d i e r , and s e r v a n t u n t o h i s
l i v e s e n d . Amen.
(ER I I 741-743 : 1662 my i t a l i c s )

The changes o f l a n g u a g e a n d p o s i t i o n mark t h e f a c t t h a t t h e

s i g n i n g has u n d e r g o n e c e r t a i n k e y c o n c e p t u a l s h i f t s . I n 1549

the sign o f t h e c r o s s i s e x c l u s i v e l y b e s t o w e d upon t h e

child, who r e c e i v e s i t a n d on t h a t b a s i s makes a p e r s o n a l

appropriation of the Faith that w i l l enable him or her t o

live the l i f e of f a i t h u n t i l d e a t h . The same a c t i o n i n 1552

and 1662 marks t h e c o m m u n i t y ' s r e c e p t i o n o f t h e c h i l d as one

o f t h e i r number. The f o r c e o f t h e s i g n has s h i f t e d f r o m

being a c a l l t o witness t o a personal f a i t h ("thyf a i t h i n

Christ crucified"), t o s t a n d i n g as a badge o f m e m b e r s h i p o f

a body w h i c h p r o f e s s e s a common F a i t h ("the f a i t h of Christ

crucified").

I n t h e ASB s e r v i c e t h e s i g n i n g may t a k e p l a c e e i t h e r a t an

e a r l y stage, o r immediately a f t e r t h e baptism. In their

commentary on t h e r i t e , J a s p e r a n d Bradshaw s t r e s s that the

modern v i e w does n o t see n a m i n g a n d s i g n i n g w i t h t h e c r o s s

as " e s s e n t i a l elements o f t h e baptism itself", although the

Catechism a s s o c i a t e s naming c l o s e l y w i t h b a p t i s m :
 239

The s i g n i n g i s a c c o m p a n i e d b y a s t a t e m e n t o f i t s
s i g n i f i c a n c e : i t i s a s i g n o f l i f e l o n g commitment
t o f i g h t a g a i n s t e v i l and t o p r o c l a i m t h e f a i t h of
C h r i s t c r u c i f i e d - an o p e r a t i o n i n which t h e whole
C h u r c h i s e n g a g e d . T h i s i s now i n d i c a t e d b y t h e
f a c t t h a t t h e s t a t e m e n t i s no l o n g e r s a i d b y t h e
p r i e s t a l o n e , a s i t was f r o m 1 5 4 9 t o 1 9 2 8 , b u t i s
now s a i d b y p r i e s t a n d congregation . 1 5

T h u s t h e ASB u s e s the following formula, beginning with the

priest's statement :

I s i g n you w i t h t h e C r o s s , t h e s i g n o f C h r i s t .
Do n o t b e a s h a m e d t o c o n f e s s t h e f a i t h o f C h r i s t
crucified.

The congregation endorses the signing, saying :

F i g h t v a l i a n t l y under t h e banner of C h r i s t a g a i n s t
sin, t h e world, and t h e d e v i l , and c o n t i n u e h i s
f a i t h f u l s o l d i e r s and s e r v a n t s t o t h e end of your
lives.
(ASB 230 ; 2 4 5 )

5.9 L i t u r g i c a l S i g n s and Speech A c t s

In i t s latest form, the causal connection between s i g n and

injunction ("in token that") has lapsed, with consequences

that have t o be a s s e s s e d . For the three e x a m p l e s show a

progressive movement away from t a k i n g t h e s i g n i n g w i t h t h e

cross as a s e r i o u s and n e c e s s a r y step towards the l i f e of

the Kingdom. P e r s o n a l faith gives way t o a communal credal

15. R.C.D. J a s p e r & Paul F . B r a d s h a wzyxwvutsrqponmlkihgfedcbaWTSRPNMGFDCBA

A Companion to The
Alternative Service Book 353
 240

p o s i t i o n b e t w e e n 154 9 a n d 1552, w h i l e t h e ASB d e t a c h e s t h e

sign completely from t h e r e s u l t t h a t i t presupposes.

These a n x i e t i e s m i g h t be q u i c k l y d i s p o s e d o f as p r o b l e m s o f

literary convention rather than l i t u r g i c a l force. I n

Austin's terms, f o r e x a m p l e , p r o j e c t i n g an a c t i o n o r a mode

of life from a l i n g u i s t i c s i g n amounts t o a n o n - s e r i o u s o r

a b n o r m a l use o f l a n g u a g e :

There are e t i o l a t i o n s , parasitic uses, e t c . ,

v a r i o u s 'not s e r i o u s 1
a n d 'not f u l l n o r m a l ' u s e s .
The normal conditions of reference may be
suspended, o r no a t t e m p t made a t a standard
p e r l o c u t i o n a r y a c t , no a t t e m p t t o make y o u do
anything, as W a i t Whitman does n o t s e r i o u s l y
i n c i t e t h e eagle o f l i b e r t y t o soar.
(HDTW 104)

The liturgical s i t u a t i o n i s n o t as c l e a r c u t as an A u s t i n i a n

v i e w would w i s h i t t o be, f o r t h e r e a r e t w o i s s u e s a t s t a k e .

The first of these r e l a t e s t o t h e m i l i t a r y metaphor, which

is, a t face value, non-serious. I ti s patently ludicrous t o

t h i n k t h a t r e c e i v i n g t h e s i g n o f t h e c r o s s makes t h e

b a p t i z e d i n f a n t a s o l d i e r i n t h e army o f t h e C h u r c h Militant

in any l i t e r a l s e n s e . E s p e c i a l l y i n modern t i m e s , b a p t i s m i s

far more a s i g n t h a t makes t h e c a n d i d a t e p a r t o f a p e a c e f u l

order, than a l i c e n c e t o p a r t i c i p a t e i n r e l i g i o u s warfare.

Detaching t h e metaphor from i t s v a l i d a t i n g s i g n n e v e r t h e l e s s

s a c r i f i c e s the n o t i o n of C h r i s t i a n baptism as a process

which consecrates a n d a c t u a l l yzyxwvutsrqponmlkihgfedcbaWTSRPNMGFDCBA

marks t h e c a n d i d a t e f o r a

special vocation i n Christ's service.

 241

This draws upon t h e s e c o n d o f t h e i s s u e s involved i n seeing

liturgical signs as c o m p l e x s p e e c h a c t s , a n d r e l i e s on

Austin's d i s t i n c t i o n b e t w e e nzyxwvutsrqponmlkihgfedcbaWTSRPNMGFDCBA
illocutionary a n d

perlocutionary a c t s . Where an i l l o c u t i o n a r y a c t i s t o some

extent self-referential, p o i n t i n g out t h e event which t h e

utterance i s effecting, a perlocutionary act points beyond

i t s e l f t o some f u r t h e r r e s u l t , w h i c h comes a b o u t as a

consequence o f t h e u t t e r a n c e i n question.

The BCP o r d e r s impose an i n e s c a p a b l e o b l i g a t i o n on t h e

c h i l d . Once s i g n e d , " i n token t h a t hereafter [he o r she]

s h a l l n o t be ashamed t o c o n f e s s e t h e f a y t h o f C h r i s t

crucified" (ER I I 741-743 : 1 5 5 2 ) , t h e c a n d i d a t e has no

choice about h i s o r h e r l a t e r career i n the l i f e of the

C h u r c h . Thus h e r e , t h e s i g n i n g i s a p e r l o c u t i o n a r y a c t w i t h

eschatological consequences f o r t h e b a p t i z e d infant. In

contrast t o t h i s , t h e ASB makes t h e s i g n i n g an i l l o c u t i o n a r y

act ( " I sign you w i t h t h e cross, t h e s i g n o f C h r i s t " ASB

245) f o l l o w e d b y an i m p l i c i t p e r f o r m a t i v e instruction to

"[f]ight v a l i a n t l y under t h e banner o f C h r i s t . . . " . 1 6

16. A s i m i l a r s i t u a t i o n a r i s e s i n t h e ASB's c u s t o m o f g i v i n g
a l i g h t e d c a n d l e t o one o f t h e c h i l d ' s p a r e n t s o r g o d p a r e n t s
a f t e r t h e b a p t i s m , w i t h t h e words : "Receive t h i s l i g h t " .
A f t e r t h e p r i e s t has g i v e n t h e c a n d l e , t h e f o l l o w i n g
s t a t e m e n t a n d r e s p o n s e a r e made :
T h i s i s t o show t h a t y o u h a v e p a s s e d
f r o m d a r k n e s s t o l i g h t . yxwvutsrqponmlkjihgfedcbaWTSRPLKJIHGFDCBA
All Shin® a s a l i g h t i n t h e *?orld
t o t h e g l o r y o f God t h e F a t h e r .
(ASB 248)
 242

5.10 Conclusion

T h i s l a s t r e f l e c t i o n on t h e use of signs i n the

a d m i n i s t r a t i o n o f b a p t i s m i s once a g a i n b o u n d up i n what has

been s a i d a b o u t liturgical risks. The tendency, i n the ASB

signs, i s t o endorse the e x i s t i n g c o n d i t i o n of l i f e within

the community, r a t h e r t h a n t o s e t t h e b a p t i s m a l c a n d i d a t e

a s i d e f r o m t h e w o r l d . T h i s does t a k e a c c o u n t of the

importance o f a w i t n e s s i n g b a p t i z e d c o m m u n i t y b u t , as ever,

reduces t h e e s c h a t o l o g i c a l urgency of baptism.

In t h e end, b a p t i s m a s k s f o r s w e e p i n g changes i n t h e

i n d i v i d u a l ' s s t a t e o f b e i n g . But i f t h e r i t e i s t o make f a r -

r e a c h i n g demands, i t must meet them w i t h a s i t u a t i o n that

g i v e s m e a n i n g and v a l u e t o t h e c h a n g e s . I n s t e a d o f

r e c o n f i r m i n g t h e e x i s t i n gzyxwvutsrqponmlkihgfedcbaWTSRPNMGFDCBA
status quo, e v e n i f t h i s i s by

m a k i n g i t a t o o l f o r u n d e r s t a n d i n g t h e Kingdom, i t must risk

all on t h e e x p e c t a t i o n o f t h e Kingdom i t s e l f . F o r we are not

engaged i n a p r o c e s s o f w h i c h we can c o n f i d e n t l y say we know

a g r e a t d e a l . Baptism i s about t h e unknown, and i t i s that

l e a p o f f a i t h t h a t t h e language of the r i t e i s commissioned

to reflect.

A g a i n , t h e a c t i o n i s d i v i d e d i n t o two i l l o c u t i o n a r y acts,
rather than a single perlocutionary act.
 243

I b e g a n b y s u g g e s t i n g t h a t t h e BCP r i t e was a r a d i c a l

approach t o b a p t i s m , w h i l e t h e ASB f a v o u r e d a r e l a t i v i s i n g

technique. I n the l i g h t o f t h e comparison of both services,

t h i s broad conceptual d i s t i n c t i o n can be r e n d e r e d more e x a c t

w i t h r e f e r e n c e t o what t h e a n a l y s i s has d i s c o v e r e d a b o u t t h e

language o f b a p t i s m i n each case. T h i s e l t o n ' s w o r k on t h e

d i f f e r e n c e s b e t w e e n t h e l i n g u i s t i c modes o fzyxwvutsrqponmlkihgfedcbaWTSRPNM
promise a n d

assertion i s u s e f u l i n s h o w i n g how b a p t i s m a l l a n g u a g e can

reverse o r endorse t h e p o l e s o f o r d i n a r y e x i s t e n c e :

When t e x t s t r a n s f o r m readers, situations, or

r e a l i t y , t h i s f o r c e a n d f u n c t i o n , as J o h n S e a r l e
has p o i n t e d o u t , i s c h a r a c t e r i s t i c a l l y t h a t o f
promise or pledge, or sometimes that of
authorization or command. The s p e a k i n g of the
w o r d s c o n s t i t u t e s an act which shapes a state of
affairs, provided that certain inter-personal
s t a t e s o f a f f a i r s a l s o h o l d . . . . On t h e o t h e r
hand, t h e d e c l a r a t i o n t h a t a p a r t i c u l a r s t a t e o f
a f f a i r s i s t r u e (.' . .) has an a s s e r t i v e f o r c e i n
which the state of affairs t o be reported
determines the word that is spoken.
C h a r a c t e r i s t i c a l l y promise shapes world-to-word,
a s s e r t i o n shapes word-to-world. 11

The promise i n b a p t i s m must, i d e a l l y , entail shaping t h e

w o r l d o f t h e Kingdom t o t h e w o r d o f f a i t h t h a t stakes every

human r e a s s u r a n c e , everything that i s objectively certain i n

m o r t a l t e r m s , on t h e c h a n c e o f e t e r n a l l i f e . Applying

T h i s e l t o n ' s t e r m s , t h e BCP demands p r o m i s e s t h a t use

i m p o s s i b l e w o r d s t o i n a u g u r a t e t h e Kingdom, w h i l e t h e ASB

asserts a comfortable w o r l d t o which a l l v e r b a l claims o f

f a i t h must conform.

17. op. c i t 298

 244

T h e r e i s p r a c t i c a lzyxwvutsrqponmlkihgfedcbaWTSRPNMGFDCBA
caveat t o be made h e r e . Even g i v e n t h e

i d e a l s i t u a t i o n which always s t r e t c h e s beyond familiar

s e c u r i t i e s t o w a r d s t h e Kingdom, t h e C h u r c h , t h e

congregation, o r t h e f a m i l y o f God, d e p e n d i n g on t h e c h o s e n

description, remains necessary f o r t h e performance o f

liturgical rites. T h i s e l t o n shows how S e a r l e reasons o u t t h e

n e c e s s i t y o f i n s t i t u t i o n s t o t h e s i g n i f i c a n c e o f speech

acts :

Searle underlines the importance of the

i n s t i t u t i o n a l and e x t r a - l i n g u i s t i c f a c t o r s w h i c h
were n o t e d a n d e x p o u n d e d b y A u s t i n a n d Evans, b u t
w i t h s p e c i a l r e f e r e n c e t o directives ( c f . A u s t i n ' s
exercitives) . He d e c l a r e s , " I t i s only given such
institutions as the church, the law, private
property, the state, and the special position of
the speaker and hearer within these institutions
that we can excommunicate, appoint, g i v e and
b e q u e a t h . . . ," 18

P a r t o f t h e mandate o f l i t u r g i c a l h e r m e n e u t i c s i s t o

recognise t h e enabling role of the worshipping community,

w h i c h i s t h e Church i n a c t i o n , w i t h o u t a l l o w i n g t h e

ecclesiastical institution t o become a d e s t i n a t i o n i n

itself. The C h u r c h must a d m i n i s t e r t h e p r o m i s e s o f t h e

Kingdom i n t h e l i v e l y c o n s c i o u s n e s s t h a t i tthe fulfilment

of t h e promise i s a l s o t h e end o f i t s u s e f u l n e s s . Always, we

have t o be a l i v e t o t h e t h r e a t o f c o m p l a c e n c y lying atthe

r o o t o f any e a r t h l y p a r a d i s e which i s n o t c o n s t a n t l y

r e c o m m i t t i n g i t s e l f t o t h e p r o m i s e o f God's Kingdom.

18. op. c i t 296

 245

Membership of t h e C h r i s t i a n f a m i l y i s not an end, but a new

b e g i n n i n g , and t h e s t r u g g l e a g a i n s t s i n , t h e w o r l d , and t h e

d e v i l goes on, u n t i l our l i v e s ' end. T h i s i s a s t r u g g l e

w h i c h n e v e r q u i t e comes i n t o f o c u s i n t h e ASB rite, while

perhaps i t i s so s h a r p l y f o c u s e d i n t h e BCP order that

b a p t i s m seems as much a t h r e a t as a b l e s s i n g .

B a p t i s m i n t h e BCP and t h e ASB a p p e a r s t o o f f e r two broad

possibilities f o r u n d e r s t a n d i n g . E i t h e r t h e community can

s t e p a s i d e from m y s t e r y by r e i n t e r p r e t i n g t h e i r known

situation, o r t h e y can move more and more d e e p l y i n t o t h e

u n f a m i l i a r t e r r i t o r y of t h e l i f e of f a i t h . Once more, S h e i l a

B r i g g s ' s remarks on t h e w o r s h i p of t h e e a r l y Church have

bearing on t h e d i s c u s s i o n :

Human b e i n g s cannot e s c a p e t h e e r a s u r e of t h e i r
i d e n t i t y , but t h i s o c c u r s i n two d i s t i n c t and
t h o r o u g h l y opposed ways, e i t h e r t h r o u g h t h e d e a t h
of b a p t i s m o r t h e d e a t h of s i n . 1 9

It i s s e l f - d e l u d i n g to think t h a t baptism i s a safe p l a c e i n

a h o s t i l e w o r l d . F o r , t o be most e f f e c t i v e , the r i t e itself

l i k e i t s symbols of w a t e r and t h e s i g n of t h e c r o s s , must be

erased i n the performance. B a p t i s m i n i t i a t e s t h e p r o c e s s of

r e c o n f i g u r i n g t h e i n d i v i d u a l ' s i d e n t i t y towards the

appropriation of t h e Kingdom, but i t cannot p r o t e c t e i t h e r

the i n d i v i d u a l ' s i d e n t i t y or i t s own without stopping the

p r o c e s s i n i t s t r a c k s . L i k e t h e s i g n s which d i s a p p e a r ,

19. op. c i t 297

 246

leaving f a i t h to appropriate their e f f i c a c y f o r t h e newly-

b a p t i z e d , b a p t i s m t o o i s a form o f f a i t h f u l recklessness.

\
 247

CHM>TSR S I X : PR&YER BOOK FUS8ERM, R I T E SSQMMSQ THE HERMEESEUTIGS

OF &PS»R©E»RI&TI©83

6.1 L i t i a r g i c a l H®zm®?i€)iatieg and fch® Rifctaal Reisposns® feo D e a t h

The P r a y e r Book f u n e r a l s e r v i c e s p r e s e n t unique difficulties

f o r what has become t h e a n t i c i p a t e d p r o c e s s o f a p p r o p r i a t i n g

t h e promise o f t h e Kingdom i n forms o f l i t u r g i c a l practice.

I n t h e e u c h a r i s t i c and b a p t i s m a l examples t a k e n from t h e BCP

and t h e ASB i n p r e v i o u s c h a p t e r s , t h e emerging p a t t e r n h a s

shown how t h e r i t e s p l a c e t h e i r p e r f o r m e r s i n threshold

p o s i t i o n s w i t h r e s p e c t t o t h e Kingdom i n t h e c o u r s e o f

making a p r o p o s a l of t h e Kingdom t h r o u g h t h e s t a t e m e n t s o f

t h e F a i t h . From t h e s e p o s i t i o n s , and w i t h t h e s u p p o r t of t h e

e x i s t i n g bonds between i n d i v i d u a l s which R i c o e u r h a s c a l l e d

the " t a c i t or v i r t u a l s o c i a l c o n t r a c t " (TN I I I 2 3 5 ) , t h e

worshippers c a n make t h e i r own a c t o f f a i t h i n t a k i n g t h e

r i s k of a p p r o p r i a t i n g t h e a s s u r a n c e s of t h e F a i t h a s t h e i r

own. The e a r l i e r a n a l y s e s have n o t e d c e r t a i n practical

problems which sometimes d i s r u p t t h i s smooth p r o g r e s s .

Essentially, though, t h e o r d e r a s I have p r o p o s e d i t h a s

provided a w o r k i n g model f o r i n v e s t i g a t i n g t h e power o f

l i t u r g i c a l r i t e s t o address the s i t u a t i o n s of t h e i r

participants.

In burial, t h e r e a r e new c o n s t r a i n t s t o be t a k e n i n t o

account i n c o n s i d e r i n g t h e a c t o f a p p r o p r i a t i o n . No l o n g e r
 248

does t h e h e r m e n e u t i c p r o c e s s i n v o l v e t h e movement o f an

u n d i f f e r e n t i a t e d l i v i n g community towards i t s hope of

s a l v a t i o n . The f a c t o f d e a t h r a i s e s t h e s p e c i f i c i s s u e of

the d e c e a s e d , who h a s r e a c h e d t h e p o i n t of a c t u a l l y making a

c l a i m on t h e p r o p o s a l o f t h e Kingdom. I f t h e p r o m i s e s made

i n b a p t i s m and r e c o n f i r m e d a t e a c h c e l e b r a t i o n of t h e

e u c h a r i s t a r e t o be made good, t h e d e c e a s e d must now be

p o s i t i v e l y i d e n t i f i e d a s someone who has come i n t o h i s o r

her inheritance.

T h i s chapter proposes t h a t the response to t h e event of

d e a t h i n t h e w o r s h i p p i n g community, embodied i n t h e f u n e r a l

o f f i c e s o f 1549, 1552 and 1662, f a l l s s h o r t of t h e s e

demands. The BCP r i t e s do not r i s k c o n f i d e n t l y i n v o k i n g t h e

promise o f t h e Kingdom on b e h a l f of t h e d e c e a s e d . I n t h i s

way, t h e y d i s p o s e of t h e b a s i c r e s p o n s i b i l i t y i n l i t u r g i c a l

hermeneutics, which i s t h a t the r i t e s h o u l d propose a world

which can be a p p r o p r i a t e d by t h e w o r s h i p p e r s . As t h e

c o m p a r a t i v e r e a d i n g of t h e t h r e e BCP v e r s i o n s goes on t o

show, t h i s i s not tantamount t o s a y i n g t h a t P r a y e r Book

funeral services f a i l t o propose a world altogether. Only,

t h e y do not o f f e r a w o r l d t o a l i t u r g i c a l community i n t h e

h e r m e n e u t i c a l s e n s e i n which t h a t s t a t e m e n t h a s been

u n d e r s t o o d up t o now.

To l e a v e t h e d i s c u s s i o n t h e r e would be a b a r r e n g e s t u r e , and

one which made l i t t l e c o n t r i b u t i o n t o any u n d e r s t a n d i n g o f

 249

these r i t e s . C h a p t e r S i x i s i n t e n d e d , t h e r e f o r e , t o be r e a d

as t h e f i r s t p a r t of a double c h a p t e r , completed by Chapter

Seven's a d d r e s s t o t h e ASB funeral office. The findings i n

t h e l a t e r c h a p t e r a r e g e n e r a l l y f a r more e n c o u r a g i n g . They

r e v e a l a hermeneutic process that a c t i v e l y i n v o l v e s the

b e r e a v e d and c o n t r i b u t e s t o t h e i r r e c o v e r y a f t e r t h e l o s s of

t h e d e c e a s e d . I n s h o r t , t h e ASB's approach t o d e a t h makes

l i t u r g i c a l l y a c c e s s i b l e what i s a l w a y s l a t e n t i n t h e BCP.

6.2 D e v i a t i o n s from fch© Nermati-y® Mod®l

My t r e a t m e n t of b a p t i s m and t h e e u c h a r i s t has f o l l o w e d a

n o r m a t i v e p a t t e r n based, t o a l a r g e e x t e n t , on Ricoeur s 1

e x p l a n a t i o n of t h e p r o j e c t of t e x t u a l and especially

b i b l i c a l h e r m e n e u t i c s . A l r e a d y , a d j u s t m e n t s have been

r e q u i r e d t o a c c o u n t f o r t h o s e modes of o p e r a t i o n t h a t a r e

unique t o p a r t i c u l a r l i t u r g i c a l forms. So f a r , though, t h e s e

a d j u s t m e n t s have not had t o query t h e f o u n d i n g p r o p o s i t i o n

of R i c o e u r s model. To summarise, R i c o e u r h o l d s t o a t h e o r y
1

ofyxwvutsrponmlkjihgfedcaWTSRQPOMLIHFEDCBA
mediation of t h e proposed w o r l d of t h e t e x t t o t h e

r e c e i v e r , made p o s s i b l e by t h e r e s o u r c e s of h e r m e n e u t i c s

(PHBH 9 5 - 9 6 ) . T h i s i s c l o s e l y t i e d t o h i s n o t i o n of t h e

d i s t a n c i a t i o n of t h e t e x t from i t s o r i g i n a l c o n d i t i o n s of

p r o d u c t i o n . I t f o l l o w s t h a t t h e l a t e r r e c e i v e r s of t h e t e x t

a r e not a f f e c t e d by any o r i g i n a t i n g d e s i g n on t h e p a r t of

t h e p r o d u c e r . The w o r l d of t h e t e x t , R i c o e u r a r g u e s , " i s not

p r e s e n t e d i m m e d i a t e l y t h r o u g h p s y c h o l o g i c a l i n t e n t i o n s but
 250

m e d i a t e l y through t h e s t r u c t u r e s o f t h e work" (PHBH 9 6 ) . He

p o i n t s e s p e c i a l l y to t h e " p r o j e c t e d " nature of the "'world

of t h e t e x t ' " o r " ' t h i n g ' o f t h e t e x t " (PHBH 95) :

Does not t h i s new b e i n g make i t s way t h r o u g h t h e

world of ordinary experience, despite the
c l o s e d n e s s o f t h i s e x p e r i e n c e ? I s not t h e power
of p r o j e c t i o n b e l o n g i n g t o t h i s w o r l d t h e power t o
make a b r e a k and a new b e g i n n i n g ? And i f t h i s i s
so, must we not a c c o r d ayxwvutsrponmlkjihgfedcaWTSRQPOMLIHFEDCBA
poetic dimension t o t h i s
world p r o j e c t i o n . . . .
(PHBH 96-97)

R i c o e u r ' s p o s i t i o n assumes t h a t no human e x p e r i e n c e i s so

i n t r a c t a b l y r e s i s t a n t t o o u t s i d e i n f l u e n c e s t h a t i t cannot

respond t o t h e w o r l d p r o p o s e d by t h e t e x t . I n t h i s way, t h e

m e d i a t i n g s t r u c t u r e of t h e t e x t , can convey a world without

actually constructing i t . I t n e v e r imposes c o n d i t i o n s which

might r e s t r i c t or p r e s c r i b e t h e scope o f t h e imaginative a c t

of a p p r o p r i a t i n g t h a t world.

I n t h e c o u r s e of examining R i c o e u r ' s assumption "that a

m y t h i c o - p o e t i c n u c l e u s of meaning r e s i d e s a t t h e c e n t e r of

human e x p e r i e n c e " , Pamela Anderson has c o n c l u d e d

1
that

" [ a ] c c o r d i n g t o R i c o e u r , t h e n a r r a t i v e c o n f i g u r a t i o n s by

which we shape our l i v e s have r e a l c o g n i t i v e power" . The 2

1. Pamela S. Anderson " N a r r a t i v e I d e n t i t y and t h e M y t h i c o -

P o e t i c I m a g i n a t i o n " i n Meanings in Texts and Actions :
Questioning Paul Ricoeur ed. D a v i d Klemm & W i l l i a m S c h w e i k e r
C h a r l o t t e s v i l l e & London : U n i v e r s i t y P r e s s o f V i r g i n i a ,
1993 196
2. i b i d 202 F o r d i s c u s s i o n s of o t h e r i n s t a n c e s of i d e a l i s m
i n R i c o e u r , s e e e s s a y s F r e d D a l l m a y r and W i l l i a m S c h w e i k e r ,
and James McCue s r e p l y t o a l l t h r e e p a p e r s , i n t h e same
1

volume.
 251

t e x t then remains u n c h a l l e n g e d , always w i l l i n g to offer i t s

world, provided t h a t i t s audience i s receptive to the

proposal.

The a p p l i c a t i o n o f t h e s e p r i n c i p l e s t o P r a y e r Book f u n e r a l

l i t u r g y d i s c o v e r s s t r o n g grounds f o r c r i t i c i s m o f such a

s e r e n e l y c o n f i d e n t d e p i c t i o n of t h e h e r m e n e u t i c s o f

appropriation. Consistently, Ricoeur a s s e r t s t h e power o f

t h e t e x t t o make i t s p r o p o s a l a g a i n s t a l l odds. I n o t h e r

words, a p p r o p r i a t i o n i s a f o o l p r o o f p r o c e d u r e . T h i s i s , o f

course, t o i d e a l i s e t h e t e x t , by l o a d i n g a l l t h e v a r i a b l e s

on t h e s i d e of " o r d i n a r y [human] e x p e r i e n c e " . I n the present

case, as I w i l l show i n a n a l y t i c a l r e a d i n g s of the s e r v i c e s ,

t h e r i t e s a r e not open s t r u c t u r e s , a p p e a l i n g t o t h e

imaginations o f b e r e a v e d c o m m u n i t i e s . I n t h i s meeting, there

i s no d i s t a n c i a t i o n i n t h e t r u e s e n s e , b e c a u s e t h e

worshippers are, i n fact, a l r e a d y p a r t of t h e p r o p o s a l which

they o s t e n s i b l y r e c e i v e . I n opposition to the s c e n a r i o

Ricoeur s k e t c h e s , t h e t h r e e BCP r i t e s s u g g e s t an

undetermined, and t h e r e f o r e u n c l o s e d human s i t u a t i o n ,

l o o k i n g f o r r e c o n f i g u r a t i o n i n t h e f a c e of a c l o s e d

liturgical world.

154 9 g i v e s t h e appearance o f b e i n g a r i t e t h a t can r e a c h out

t o t h e s p e c i f i c needs of t h e d e c e a s e d , w h i l e a t t h e same

t i m e r e c o g n i s i n g t h e needs o f t h e l i v i n g . I t s committal

p r a y e r speaks p e r s o n a l l y t o t h e dead, and i t s post-committal

 252

p r a y e r s f o r t h e r e s u r r e c t i o n of t h e d e c e a s e d to eternal

life, and i n t h a n k s g i v i n g f o r h i s or h e r r e l e a s e from mortal

life, a r e spoken i n t h e name of t h e b e r e a v e d . Y e t , as more

d e t a i l e d a n a l y s i s w i l l discover, these are a l l , i n fact,

extremely e x c l u s i v e a c t i o n s . C l o s e a t t e n t i o n shows t h a t t h e

s e r v i c e f o c u s e s on t h e d e c e a s e d by s e p a r a t i n g t h e b u r i a l

from t h e mourners' a c t of a p p r o p r i a t i o n . The post-committal

gives the bereaved only a cosmetic r o l e , w h i l e t h e psalms

t u r n away from t h e d e c e a s e d a l t o g e t h e r , as t h e l i v i n g

reflect on t h e i r own e x i s t e n t i a l c o n d i t i o n . A l t h o u g h t h e

154 9 r i t e does admit p r a y e r f o r t h e dead, i t l e a v e s a g r e a t

d e a l o f t h e work of a p p r o p r i a t i o n and r e c o n s t r u c t i o n t o t h e

e u c h a r i s t which f o l l o w s t h e b u r i a l . Only h e r e does t h e

collect's s p e c i f i c prayer t h a t both the deceased and t h e

mourners w i l l r i s e a g a i n t o j o i n t h e communion o f s a i n t s

t a k e on c o n t e x t u a l r e l e v a n c e t o t h e s h a r e d memorial o f

salvation, o f f e r e d by t h e l i v i n g , and r e c a l l i n g t h e dead, i n

t h e common hope o f t h e Kingdom.

Where t h e 1549 o r d e r t e n d s , a t times, t o ignore the l i v i n g

in i t s c o n c e n t r a t i o n on t h e dead, 1552 and 1662 manage t o

exclude t h e dead a l t o g e t h e r from any d i r e c t c o n s i d e r a t i o n .

No l o n g e r does t h e c o m m i t t a l a d d r e s s t h e d e c e a s e d . There a r e

no i n c l u s i v e post-committal p r a y e r s , n o r a r e t h e r e any

v e r s i c l e s and r e s p o n s e s . As i n 1549, t h e 1662 psalms

a r t i c u l a t e needs and q u e s t i o n s w h i c h a r e more a p t f o r t h e

l i v i n g t h a n t h e dead, w h i l e i n 1552 and 1662 t h e p e n u l t i m a t e

 253

p r a y e r of t h e b u r i a l s e c t i o n i n 1549 becomes a p r a y e r of

t h a n k s g i v i n g f o r t h e d e l i v e r y of t h e d e c e a s e d from mortal

life, without the added p e t i t i o n f o r h i s or her s a f e passage

t o heaven. The c l o s i n g c o l l e c t , which i s s u b s t a n t i a l l y the

collect from t h e 154 9 f u n e r a l communion, l i k e w i s e a v o i d s

m e n t i o n i n g t h e dead i n v o i c i n g i t s hope of h e a r i n g God's

i n v i t a t i o n t o t h e Kingdom.

€.3 D i s r u p t i n g t h e H@rm@n©utics o f a p p r o p r i a t i o n

The d i s r u p t i o n of t h e h e r m e n e u t i c s of a p p r o p r i a t i o n runs

p a r a l l e l t o t h e p h y s i c a l d i s r u p t i o n s u f f e r e d by the

community. Where t h e e u c h a r i s t and b a p t i s m can c o n t a i n their

a p p r o p r i a t o r s i n one p o s i t i o nyxwvutsrponmlkjihgfedcaWTSRQPOMLIHFEDCBA
vis-a-vis t h e i r p r e s e n t a t i o n s

of t h e Kingdom, b u r i a l s e r v i c e s s e l f - e v i d e n t l y s t r a d d l e the

d i v i d e between two communities : t h e l i v i n g and t h e dead.

Burial, t h e r e f o r e , has t h e p r i m a r y duty of i d e n t i f y i n g the

community t o which i t makes i t s p r o p o s a l of a w o r l d . If it

assumes t h a t t h e d e c e a s e d has e n t e r e d i n t o t h e w o r l d to be

proposed, t h i s s h o r t - c i r c u i t s t h e a c t of a p p r o p r i a t i o n . On

t h e o t h e r hand, i f i t c o n s i d e r s t h e d e c e a s e d as a continuing

participant i n t h e e x p e c t a t i o n of the l i v i n g f o r p r a c t i c a l

purposes, t h i s seems t o deny e v e r y a c t of f a i t h t h a t

baptismal and e u c h a r i s t i c i n v o l v e m e n t have underwritten

during the e a r t h l y l i f e of t h e deceased.

 254

The BCP b u r i a l o f f i c e s d e a l w i t h t h e dilemma by r e s o r t i n g t o

an u n s a t i s f a c t o r y compromise : t h e y i n c l u d e t h e community,

or a c e r t a i n p r i o r c o n s t r u c t i o n of t h e community,yxwvutsrponmlkjihgfedcaWTS
within

t h e i r proposed w o r l d . I n 1549 and 1552 this proposed

community i s more o f t e n i m p l i e d t h a n o p e n l y d e f i n e d . The

" f a i t h f u l " and t h e " e l e c t " a r e u s e f u l l o c u t i o n s f o r drawing

the b o u n d a r i e s around a body of w o r s h i p p e r s who can

r e a s o n a b l y e x p e c t a p l a c e i n t h e Kingdom a f t e r t h e i r deaths.

By 1662, on the o t h e r hand, t h e s u b t l y assumed congregation

of s u i t a b l e i n h e r i t o r s of t h e Kingdom has g i v e n way t o an

o v e r t and a l a r m i n g s e t of p r o s c r i p t i o n s a g a i n s t t h o s e who

a r e judged t o l i e beyond t h e p a l e of s a l v a t i o n :

Here i s t o be noted, that the O f f i c e ensuing is

not to be used for any that die unbaptized, or

excomunicate, or have laid violent hands upon

themselves.

(ER I I 849 : 1662)

This l a s t s t a t e m e n t makes i t c l e a r t h a t t h e p e o p l e ' s ability

t o a p p r o p r i a t e t h e promise of t h e r i t e , and t h e rite's

c a p a c i t y t o propose t h e Kingdom, a r e no l o n g e r p a r t of t h e

q u e s t i o n . The w o r l d of t h e s e r i t e s has been d e t e r m i n e d long

b e f o r e t h e y engage w i t h t h e i r p e r f o r m e r s , and t h e n e c e s s a r y

l e a p of f a i t h between t h e p r o p o s a l of t h e F a i t h and the

r e s p o n s e of t h e c o n g r e g a t i o n has c o n s e q u e n t l y been

forestalled. In these services, t h e r e f o r e , the r i s k a t t a c h e d

 255

to a c t s of p e r s o n a l f a i t h disappears. I n i t s p l a c e there

a r i s e s t h e f a r more t e r r i b l e r i s k t h a t one might have been

e x c l u d e d from t h e proposed c o n g r e g a t i o n a l l a l o n g . The BCP

b u r i a l s e r v i c e s have no answer f o r s u c h a d i s c o v e r y o f

impotence on t h e p a r t o f t h e i r users.

The impasse i s e x a c e r b a t e d by a r e s t r i c t i o n i n R e f o r m a t i o n

d o c t r i n e which, by 1552, made i t l i t u r g i c a l l y impossible to

pray f o r the dead . T h i s d e c i s i o n breaks the " v i r t u a l

3
social

c o n t r a c t " which governs t h e e n t i r e communion o f s a i n t s , and

has t h e l i t u r g i c a l e f f e c t o f f o r c i n g t h e c l a i m s of t h e

p r a y e r s i n t h e l a t e r v e r s i o n s i n t o an e s p e c i a l l y

c o n s e r v a t i v e mould. The BCP f u n e r a l s e r v i c e s make no a d d r e s s

3. The German t h e o l o g i a n , M a r t i n Bucer, s i n g l e d out t h e

l i n g e r i n g t r a c e s of m e d i e v a l p r a y e r f o r t h e dead i n t h e 154 9
r i t e f o r c r i t i c i s m i n h i syxwvutsrponmlkjihgfedcaWTSRQPOMLIHFEDCBA
Censura, soon a f t e r t h e
p u b l i c a t i o n of The First Book of Common Prayer. See Martin
Bucer and The Book of Common Prayer ed. E.C. W h i t a k e r E s s e x :
A l c u i n Club/Mayhew-McCrimmon, 1974. The s o c i a l h i s t o r i a n
J u l i a n L i t t e n a r g u e s c o n v i n c i n g l y , however, t h a t t h e e f f e c t s
of t h e r a p i d t e x t u a l changes i n t h e l i t u r g y o f b u r i a l a r e
u n l i k e l y t o have been f e l t by c o n g r e g a t i o n s u n t i l some time
a f t e r 1552 :
W i t h i n a c o m p a r a t i v e l y s h o r t p e r i o d , 1549 t o 1559,
E n g l a n d had e x p e r i e n c e d f o u r p r a y e r books. To t h e
common man, i t must have been c o n f u s i n g , p o s s i b l y
f a t a l d u r i n g Queen Mary's time, t o have p i c k e d up
t h e wrong book. One i s l e f t wondering how t h e s e
changes a f f e c t e d t h e more d i s t a n t p a r t s o f t h e
r e a l m . F o r example, a r e we r e a l l y t o u n d e r s t a n d
t h a t a l l o f t h e o l d c o u n t r y w i d e customs were swept
away w i t h t h e i n t r o d u c t i o n o f t h e Second P r a y e r
Book of Edward V I i n 1552, o n l y t o be brought back
i n 1553 on t h e a c c e s s i o n o f Queen Mary ? P r o b a b l y
n o t . The chance t o adopt r e a l change came w i t h t h e
introduction o f Queen E l i z a b e t h ' s Prayer Book
[1559] w h i c h e n j o y e d a span of a t l e a s t n i n e t y
years.
The English Way of Death London : R o b e r t Hale, 1991 153
 256

to death as t h e o c c a s i o n f o r g r i e f or a s e n s e of loss.

Instead, they present a s t r u c t u r e c e n t r e d on the hope of

eternal l i f e , which r e f u s e s t o acknowledge t h e s i t u a t i o n of

the mourners. They propose d e a t h as a l u c k y escape from t h e

" m i s e r i e s of t h i s s i n f u l world" i n an e f f o r t t o j u s t i f y i t ,

where t h e l i t u r g y might be more c o n s o l i n g were i t t o d e a l

w i t h the l o g i c a lyxwvutsrponmlkjihgfedcaWTSRQPOMLIHFEDCBA
injustice of d e a t h . They can announce t h e

hope of t h e b e r e a v e d t h a t a l l t h e f a i t h f u l w i l l eventually

be numbered among t h e e l e c t , but cannot r i s k appropriating

such a p o s s i b i l i t y , e i t h e r f o r the l i v i n g or f o r the

d e c e a s e d . The result i s a s t r u c t u r a l l i m i t a t i o n so severe,

t h a t even where i s o l a t e d s e c t i o n s of the r i t e demonstrably

touch an a s p e c t of g r i e f , or o f f e r a b r i e f p r o s p e c t of

resolution, t h e whole o r d e r does not s u s t a i n the p r o c e s s of

r e s t o r a t i o n i n any of the t h r e e v e r s i o n s . T h i s , i n t u r n ,

r e s t r i c t s p o s s i b l e o p p o r t u n i t i e s f o r the r e c o n f i g u r a t i o n of

t h e community a f t e r t h e e x p e r i e n c e of l o s s , for the

worshippers 1
r i g h t to a s u b j e c t i v e response to death has

been subsumed i n t o t h e r e f e r e n t i a l o b j e c t i v e of t h e p r o m i s e d

Kingdom.

In the course of r e a d i n g t h e s e r v i c e s , I s h a l l suggest that

the p s a l m s of 1549 and 1662 are alone i n a c t i n g as a

counterforce to the p r e v a i l i n g trend. I n s i t u a t i o n s which

provide only a d e s c r i p t i v e account of t h e present

u n c e r t a i n t y of t h e b e r e a v e d as t h e y c o n s i d e r the f a c t of

m o r t a l i t y , t h e psalms r e c o g n i s e t h e need f o r existential

 257

r e f l e c t i o n i n t h e f a c e of d e a t h . Here, i t i s tempting t o

d i g r e s s and o f f e r a H e i d e g g e r i a n argument f o r t h e i r

importance. Indeed, a p e r s u a s i v e c a s e c o u l d be made f o r

t r e a t i n g t h e i r m e d i t a t i o n s on t h e i n e v i t a b i l i t y of a l l our

d e a t h s a s c l o s e a p p l i c a t i o n s of t h e a n a l y s i s of D a s e i n a s

b e i n g - t o w a r d s - d e a t h . T h i s i s c o g e n t l y summarised i nyxwvutsrponmlkjihgfe
4
The

Concept of Time :

The s e l f - i n t e r p r e t a t i o n of D a s e i n which towers

o v e r e v e r y s t a t e m e n t of c e r t a i n t y and a u t h e n t i c i t y
i s i t s i n t e r p r e t a t i o n w i t h r e s p e c t t o i t s death,
the indeterminate certainty of i t s ownmost
p o s s i b i l i t y o f b e i n g a t an e n d . 5

However, t h e e x i s t e n t i a l v i e w t h a t , since Dasein i s being-

towards-death, i t c a n n e v e r be t o t a l l y u n d e r s t o o d e x c e p t a s

fulfilling i t s most extreme p o s s i b i l i t y i n death (a moment

when i t w i l l a l s o c e a s e t o be D a s e i n ) , does not look beyond

death t o a promised but u n r e v e a l e d l i f e t o come. I t i s h e r e

t h a t a C h r i s t i a n l i t u r g i c a l view would have t o c o n s t r u c t i t s

own terms, r e f l e c t i n g t h e mode of b e i n g - i n - t h e - w o r l d which

i s the l i f e of f a i t h . Thus, where Heidegger sees the care-

s t r u c t u r e a s " B e i n g towards one's ownmost p o t e n t i a l i t y - f o r -

B e i n g " and hence " D a s e i n ' s ' B e i n g - a h e a d - o f - i t s e l f ",

1
faith

i n c l u d e s an e s c h a t o l o g i c a l d i m e n s i o n . Faith, a s a form of

care ( e s p e c i a l l y i n the sense of ' s o l i c i t u d e ' ) i sa

p r o j e c t i o n o f o n e s e l f and o t h e r s i n t o a p r o m i s e d future

4. See e s p . Being and Time I I §§231-267 274-311

5. M a r t i n Heidegger The Concept of Time t r . W i l l i a m M c N e i l l
O x f o r d & Cambridge, Mass. : B l a c k w e l l , 1992 H E
 258

s i t u a t i o n w h i c h i s a l w a y s g r e a t e r and b e t t e r t h a n t h e

present s t a t e . F o r t h i s reason, f a i t h means a mode o f b e i n g -

i n - t h e - w o r l d which i s a l w a y s under r e v i s i o n w i t h respect to

one's e v e n t u a l being-in-the-Kingdom.

A l t h o u g h t h i s s t u d y o f BCP f u n e r a l l i t u r g y w i l l maintain

that i t f a l l s s h o r t o f t h e f i n a l development ( v i z . the

e f f e c t i v e proposal of a s t r u c t u r e f o r a p p r o p r i a t i n g t h e

Kingdom), i t i s n o t s u f f i c i e n t simply t o accept t h i s as a

conclusion. I t would be f o o l h a r d y , however, t o d i s m i s s t h e

whole genre of f u n e r a l l i t u r g y a s b e i n g i n c a p a b l e o f

f u n c t i o n i n g i n a way t h a t e n a b l e s t h e b e r e a v e d community t o

i n t e r p r e t t h e i r own e x p e r i e n c e o f d e a t h , and t o i n t e r p r e t

t h e w o r l d t h a t t h e r i t e i s p r o p o s i n g t o them. T h i s only

l e a d s away from t h e r e s o u r c e s of l i t u r g y , towards other

sources of c o n s o l a t i o n . In this regard, Ricoeur's study of

n a r r a t i v e i s b o t h s e d u c t i v e and dangerous. I t shows t h a t

channels of consolation i n t h e face of death a r e a v a i l a b l e ,

y e t r e t u r n s us t o t h e t e x t - r e a d e r model which i s i n i m i c a l t o

the v i t a l i t y of a l i t u r g i c a l community :

As f o r death, do not t h e n a r r a t i v e s p r o v i d e d by
l i t e r a t u r e serve t o soften t h e s t i n g of anguish i n
t h e f a c e o f t h e unknown, o f n o t h i n g n e s s , by g i v i n g
i t i n i m a g i n a t i o n t h e shape o f t h i s o r t h a t d e a t h ,
e x e m p l a r y i n one way o r a n o t h e r ? Thus f i c t i o n h a s
a r o l e t o p l a y i n t h e a p p r e n t i c e s h i p o f d y i n g . The
meditation on the Passion of Christ has
accompanied i n t h i s way more t h a n one b e l i e v e r t o
the l a s t t h r e s h o l d . When F . Kermode o r W. B e n j a m i n
u t t e r t h e word " c o n s o l a t i o n " i n t h i s r e g a r d , one
must n o t c r y s e l f - d e l u s i o n t o o h a s t i l y . As a form
of c o u n t e r d e s o l a t i o n , c o n s o l a t i o n c a n be a l u c i d
 259

manner - j u s t as l u c i d as A r i s t o t e l i a nyxwvutsrponmlkjihgfedcaWTSRQPOMLIHFEDCBA
katharsis -
of mourning f o r o n e s e l f . Here, too, a f r u i t f u l
exchange can be e s t a b l i s h e d between l i t e r a t u r e and
being-toward-death. 6

I n e x p l o r i n g t h e problem, t h e r e f o r e , I s h a l l a l s o be bearing

i n mind t h e p o s s i b l e r e c u p e r a t i o n of t h e r i t e . F o r t h e BCP,

this remains a m a t t e r of u n f u l f i l l e d g u e s s e s a t t h e way the

l i t u r g i c a l p r o c e s s might have s u c c e e d e d i n answering the

g r i e f of i t s u s e r s . The s t u d y of t h e ASB rite in Chapter

Seven w i l l show a t l e a s t one way i n which t h e s e g u e s s e s can

be c r e a t i v e l y v a l i d a t e d .

6.4 C o n f i g u r a t i o n s of F u n e r a l A c t i o n

The r u b r i c s attached to the three o f f i c e s under

c o n s i d e r a t i o n produce a t l e a s t two permutations f o r 1549 and

1662, depending on t h e p o s i t i o n of t h e b u r i a l i t s e l f i n the

proceedings. Geoffrey R o w e l l s apparently simple four-part

1

summary of the 154 9 v e r s i o n s u g g e s t s still further

possibilities, depending on whether or not the f u n e r a l

i n c l u d e d t h e e u c h a r i s t . H i s scheme i d e n t i f i e s :

a p r o c e s s i o n t o t h e c h u r c h or g r a v e ; t h e b u r i a l
p r o p e r ; a b r i e f o f f i c e of t h e dead; and a f u n e r a l
eucharist. The burial could apparently either
p r e c e d e or f o l l o w the o f f i c e f o r t h e dead (and t h e
e u c h a r i s t , i f i t was c e l e b r a t e d ) , f o r t h e i n i t i a l
r u b r i c s t a t e s t h a t a f t e r t h e body has been met a t
'the Churche s t y l e , t h e f u n e r a l p r o c e s s i o n s h a l l
1

6. Oneself as Another t r . K a t h l e e n Blarney C h i c a g o & London:

U n i v e r s i t y of C h i c a g o P r e s s , 1992 162
 260

'goe e i t h e r into t h e Churche, or towards the

grave . 1 7

According t o the i n i t i a l r u b r i c , a l l three v e r s i o n s of the

r i t e b e g i n w i t h a p r o c e s s i o n of t h e p r i e s t and c l e r k s t o t h e

g r a v e s i d e , o r i n t o t h e c h u r c h . The a p p a r e n t l y o p t i o n a l

opening movements had a f i r m b a s i s i n p r a c t i c a l social

c o n d i t i o n s . As R o w e l l explains,

[ t ] h e d i s t i n c t i o n was made, i t h a s been s u g g e s t e d ,

from t h e n e c e s s i t y o f b u r y i n g t h o s e who d i e d o f
i n f e c t i o u s d i s e a s e s i m m e d i a t e l y , w i t h t h e minimum
of r i s k t o o t h e r s . 8

The o f t - q u o t e d o b j e c t i o n o f t h e P r e s b y t e r i a n p a r t y a t t h e

Savoy C o n f e r e n c e o f 1661 t o t h e p r o t r a c t e d p e r i o d s a t t h e

g r a v e s i d e s u g g e s t s , however, t h a t t h e s e r v i c e d i d not

u s u a l l y move i n t o t h e c h u r c h u n t i l a f t e r t h e b u r i a l . 9

It i s c l e a r l y i m p r a c t i c a l t o attempt a reading which

encompasses a l l t h e p e r f o r m a t i v e v a r i a t i o n s on t h e t h r e e

7. G e o f f r e y R o w e l lyxwvutsrponmlkjihgfedcaWTSRQPOMLIHFEDCBA
The Liturgy of Christian Burial London :
A l c u i n Club/SPCK, 1977 84
8. i b i d 84
9. The P r e s b y t e r i a n s w i s h e d t h e conduct of t h e s e r v i c e t o be
l e f t t o t h e m i n i s t e r ' s " d i s c r e t i o n " , so t h a t o f f i c i a n t s
could hold the e n t i r e f u n e r a l i n the church " f o r t h e
p r e v e n t i n g o f t h o s e i n c o n v e n i e n c e s which many t i m e s both
m i n i s t e r s and p e o p l e a r e e x p o s e d unto by s t a n d i n g i n t h e
open a i r . " The B i s h o p s answered a s f o l l o w s : " I t i s n o t f i t
so much s h o u l d be l e f t t o t h e d i s c r e t i o n o f e v e r y m i n i s t e r ;
and t h e d e s i r e t h a t a l l may be s a i d i n t h e c h u r c h , b e i n g n o t
p r e t e n d e d t o be f o r t h e e a s e of t e n d e r c o n s c i e n c e s , b u t o f
t e n d e r heads, may be h e l p e d by a cap b e t t e r t h a n a r u b r i c . "
J . P a r k e r An Introduction to the History of the Successive
Revisions of the Book of Common Prayer Oxford & London :
James P a r k e r & Co., 1877 c c x c i v
 261

t e x t u a l models. For w o r k i n g purposes, therefore, I shall

adhere c l o s e l y t o t h e p r i n c i p l e o f an i d e a l shape f o r e a c h

of the r i t e s , despite the a r t i f i c i a l i t y of this assumption.

As a m e t h o d o f a n a l y s i s , t h i s demands a s l i g h t l y l o o s e r

n o t i o n o f c h r o n o l o g i c a l d e v e l o p m e n t t h a n I have u s e d i n

p r e v i o u s c o m p a r a t i v e a n a l y s e s . F o r e x a m p l e , t h e 1549 a n d

1662 s e r v i c e s c a n be c o n d u c t e d so t h a t t h e i r shape i s

identical, up t o t h e p o i n t where t h e 154 9 e u c h a r i s t b e g i n s .

A g a i n , w i t h t h e e x c e p t i o n o f t h e p s a l m s i n t h e 154 9 s e r v i c e ,

its text f o l l o w s t h e same p a t t e r n as t h a t o f 1552.

A l t h o u g h I s h a l l r e f e r t o t h e t h r e eywvutsrponmlihgfedcaTSMLIFC
forms as '1549', '1552'

and '1662', t h e o v e r l a p s s h o u l d a l w a y s be b o r n e i n mind. The

chapter f a l l s i n t o s e c t i o n s t h a t respond t o t h e need t o

consider these p o i n t s o f coincidence c a r e f u l l y . Thus i t

begins w i t h a g e n e r a l account of the i n t r o i t section that i s

common t o a l l t h r e e v e r s i o n s . From t h e r e i t moves t o a

b r o a d l y c o m p a r a t i v e r e a d i n g o f t h e 1549 a n d 1552 r i t e s ,

f o l l o w e d b y some d i s c u s s i o n o f t h e p s a l m s i n 1549 a n d 1662.

It c o n c l u d e s b y t r e a t i n g t h e i m p l i c a t i o n s o f t h e 1662 f o r m ' s

h i g h l y conscious r e - r e a d i n g o f i t s predecessors.
Goiap&risozi o f th© 15-S9, 1552 £ 1662 F u n e r a l S e r v i c o s yxwvutsrqponmlkjihgfedcbaY

1549ywvutsrponmlihgfedcaTSMLIFC
1552 1662

Introit Introit Introit

pss 39 & 90

Epistle

Antiphon : "Man t h a t i s b o r n o f a Woman .... 1 1

Media vita : " I n t h e m i d s o f l i f e we a r e i n d e a t h "

Committal Committal Committal

Anthem : " I h e a r d a v o i c e f r o m h e a v e n . . . ."

Post-committal
prayers

pss 116, 139 &

146

Epistle Epistle

Kyrie eleison Kyrie eleison Kyrie eleison

Lord's Prayer Lord's Prayer Lord's Prayer

Versicles &
responses

Final prayer Final prayer Final prayer

Eucharist :

ps 42

Collect Collect Collect

etc.
Grace
 263

All three versions of the r i t e begin with a series of

introit sentences. These a r e s a i d b y t h e p r i e s t a l o n e , o r

sung by t h e p r i e s t and c l e r k s , d u r i n g t h e movement o f t h e

p r o c e s s i o n t o t h e g r a v e s i d e . The p e o p l e follow the coffin i n

silence, a s s u m i n g no v o i c e i n t h e p e r f o r m a n c e .

The e x a m p l e o f b a p t i s m a l p r o c e d u r e m i g h t e n c o u r a g e one t o

e x p e c t some i n i t i a l recognition of a l lthe parties engaged

in t h i s p r o c e s s , most e s p e c i a l l y t h o s e who have b e e n

bereaved. Where b a p t i s m r e m i n d s p a r e n t s and g o d p a r e n t s o f

t h e i r o b l i g a t i o n s towards t h e c h i l d , and e n j o i n s them t o

r e c a l l t h e i r own b a p t i s m a l p r o m i s e s , b u r i a l s u r e l y requires

some s t a t e m e n t o f t h e d u t y o f t h e l i v i n g t o w a r d s t h e d e a d .

Instead, the service b e g i n sywvutsrponmlihgfedcaTSMLIFC

in medias res, w i t h t h e

a p h o r i s t i c announcement :

[St John 1 1 . 2 5 . 2 6 . ]
I am t h e r e s u r r e c t i o n a n d t h e l i f e [sayth the
L o r d : ] he t h a t b e l i e v e t h i n me, t h o u g h he were
dead, y e t s h a l l he l i v e ; a n d w h o s o e v e r l i v e t h , a n d
b e l i e v e t h i n me, s h a l l n e v e r d i e .

Initially, t h e r i t e p o s i t s no a u t h o r i t a t i v e p r e s e n c e .

A l t h o u g h i t becomes c l e a r t h a t J e s u s ' s own w o r d s a r e b e i n g

quoted, t h i s always has t o be p a r t o f a s e c o n d g l a n c e . I t

adds t o t h i s d i s o r i e n t a t i o n a n d c o n f u s i o n b y p o s i n g a

logical c o n t r a d i c t i o n , i . e . , t h a t t h o s e who l i v e and b e l i e v e

 264

in God "shall n e v e r d i e " . Such a c l a i m becomes c l e a r after

some r e f l e c t i o n , a i d e d by comprehensive knowledge o f t h e

scriptural promises of s a l v a t i o n . In the immediate

situation, however, t h e c o n g r e g a t i o n i s face t o face with

the unambiguous e v i d e n c e of a c o f f i n . Their f a i t h that the

individual i t c o n t a i n s w i l l be r e s u r r e c t e d has been assumed,

b u t t h e y have n o t y e t r e c e i v e d any assistance i n maintaining

that faith in their immediate situation.

The second sentence a p p r o p r i a t e s t h e u n d e r l y i n g promise o f

the first, b u t t h i s i s once more t o p r e s e n t t h e m o u r n e r s ,

who s h o u l d be m a k i n g t h e a c t o f a p p r o p r i a t i o n , w i t h aywvutsrponmlihgfedcaTSMLIF
fait

accompli :

[ J o b . 19. 25. 26. 27.]

I know t h a t my Redeemer l i v e t h , and t h a t he s h a l l
s t a n d a t t h e l a t t e r day upon t h e E a r t h . And t h o u g h
a f t e r my s k i n worms d e s t r o y t h i s b o d y ; y e t i n my
f l e s h s h a l l I see God; whom I s h a l l see f o r my
s e l f , and m i n e e y e s s h a l l b e h o l d , and n o t a n o t h e r .

I n p e r f o r m a t i v e terms, and given that they follow one

another i n r a p i d succession, t h e two sentences appear a t

first t o belong t o one speaker. Both, after a l l , begin with

the first person s i n g u l a r pronoun. This assumption closes

the n e c e s s a r y space b e t w e e n t h e p r o m i s e r (Jesus) and

r e c i p i e n t s of the promise i n the mediating voice of the

priest. Where t h e p r o m i s s o r y space c l o s e s , a new space opens

b e t w e e n t h e m o u r n e r s and their own grief, since the priestly

v o i c e usurps t h e i r r i g h t t o claim the c e r t a i n t y of

 265

resurrection t o eternal l i f e . Pointing forward t o the

e v e n t u a l deaths o f t h e bereaved, rather than t o the present

death o f t h e deceased, t h e f i r s t two sentences actually deny

the community t h e i r r i g h t t o c o n f r o n t g r i e f a n d l o s s . The

k i n d o f c o n s o l a t i o n they o f f e r i s a l s o t h e k i n d which t h e

bereaved are n o t equipped t o a p p r o p r i a t e a t t h i s moment i n

the rite.

The third sentence appears t o redress t h e balance

grammatically, w i t h i t s opening first person plural pronoun:

[ I . T i m . 6. 7.]
We b r o u g h t n o t h i n g i n t o t h i s w o r l d , a n d i t i s
c e r t e i n , we c a n c a r r y n o t h i n g o u t . The [ J o b . 1 .
21.] L o r d g a v e , a n d t h e L o r d h a t h t a k e n away;
b l e s s e d be t h e name o f t h e L o r d .
(ER I I 849 : 1662)

Nevertheless, i t remains, fundamentally, a completed actof

a p p r o p r i a t i o n i m p o s e d upon t h e b e r e a v e d . The components o f

the u t t e r a n c e come f r o m w i d e l y d i s j u n c t contexts (an a d d r e s s

to the general condition of mortal l i f e i n the Epistle t o

Timothy, and a s p e c i f i c i n s t a n c e o f l o s s i n t h e case o f t h e

Book o f J o b ) . W h i l e such j u x t a p o s i t i o n s can achieve powerful

and m o v i n g e f f e c t s , this i s always under c o n t e x t u a l

c o n d i t i o n s which s u p p o r t t h e i r a c t i o n upon t h e w o r s h i p p e r s .

In t h i s i n s t a n c e , t h e f i n i t u d e o f human l i f e and t h e j u s t i c e

of God have been f o r c e d i n t o p r o x i m i t y w i t h o u t a d e q u a t e

p r e p a r a t i o n . Furthermore, the f a t a l i s t i c style ofthe

composite u t t e r a n c e makes an a s s u m p t i o n t h a t t h e event o f

 266

d e a t h has been a c c e p t e d , and t h u s a b r o g a t e s r e s p o n s i b i l i t y

for working out t h e c o n d i t i o n of bereavement.

What t h e f i r s t stage of t h e r i t e fails t o do, therefore, is

to open a space f o r n e g o t i a t i o n b e t w e e n God, the p r i e s t , the

bereaved, and t h e d e c e a s e d . As I have a l r e a d y s u g g e s t e d , i t

neglects the opportunity t o engage t h e c o n g r e g a t i o n i n a

promissory r e l a t i o n s h i p w i t h God. T h i s has repercussions

which w i l l influence t h e whole o f t h e f u n e r a l r i t e , since

the v i t a l c h a r a c t e r i s t i c s of t h a t " r e c a p i t u l a t i o n of the

p r e s e n t " which Ricoeur identifies i n the promise are absent.

The promise distinctively embodies " p e r s o n a l commitment,

interpersonal trust, and t h e t a c i t or v i r t u a l s o c i a l pact

t h a t c o n f e r s on t h e d i a l o g i c a l r e l a t i o n i t s e l f the

cosmpolitan dimension of a p u b l i c space" (TN I I I 2 5 9 ) . The

BCP f u n e r a l r i t e b e g i n s by d i s c a r d i n g the " d i a l o g i c a l

relation", so t h a t t h e " p u b l i c s p a c e " o f g r i e f contracts to

exclude i t s central occupants.

The words o f t h e a n t i p h o n w h i c h , i n 1549 and 1552, follow

i m m e d i a t e l y upon t h e a r r i v a l of the procession at the

graveside, continue the t h i r d sentence's fatalistic

acceptance o f the c o n d i t i o n of m o r t a l i t y :

Manne t h a t i s b o r n e o f a woman, h a t h b u t a s h o r t e
tyme t o l y v e , and i s f u l l o f m i s e r y : he cummeth
up and i s c u t down l y k e a f l o u r e , he f l y e t h as i t
were a shadow, and n e v e r c o n t i n u e t h i n one s t a y e .
 267

I n t h e d r a m a t i c c o n t e x t a t t h e edge o f an open g r a v e , this

seems n o t h i n g s h o r t o f g r o t e s q u e . Human u n c e r t a i n t y i n t h e

f a c e o f d e a t h i s , h o w e v e r , p e r m i t t e d i n t h eywvutsrponmlihgfedcaTSMLIFC
media vita,

which i sthe f i r s t occasion o f d i r e c t appeal from t h e

bereaved t o God i n t h e r i t e . Even s o , a l l t h a t h u m a n i t y has

to c l i n g t o i s t h e f r a g i l e p a r a d o x o f t h e mercy o f a God who

is c h a r a c t e r i s e d as b e i n g b y n a t u r e a n g r y w i t h h i s f a l l i b l e

creation :

I n t h e m i d d e s t o f l y f e we be i n d e a t h , o f whome
may we seke f o r s u c c o u r b u t o f t h e e , 0 L o r d e ,
w h i c h e f o r o u r s i n n e s i u s t l y e a r t moved 10
: -yet
0 L o r d e God m o s t e h o l y , 0 L o r d e m o s t e m i g h t i e , 0
h o l y a n d most m e r c i f u l l s a v i o u r , d e l y v e r us n o t
i n t o t h e b y t t e r paynes o f e t e r n a l l d e a t h e .
Thou k n o w e s t e , L o r d e , t h e secretes of our
h e a r t e s , s h u t t e n o t up t h y m e r c i f u l l eyes 11
to
o u r e p r a y e r s : B u t s p a r e u s L o r d e moste h o l y , 0
God m o s t e m i g h t y e , 0 h o l y e a n d m e r c i f u l l s a v i o u r ,
t h o u most w o o r t h i e i u d g e e t e r n a l l , s u f f r e us n o t
a t o u r l a s t h o u r e f o r any p a y n e s o f d e a t h , t o f a l l
from thee.
(ER I I 858 : 1549 my i t a l i c s )

The media vita d o e s , h o w e v e r , p r o v i d e a b r i e f b u t n e c e s s a r y

moment o f r e f l e c t i o n on t h e t e r r o r s o f d e a t h . I t

acknowledges t h a t even t h e s t r o n g e s t f a i t h isstill subject

to doubt a n d f e a r o f t h e unknown. zvutsrponmlihfedcaTSGFEC

6.6 Th© 154S a n d 1552 C o m m i t t a l s

10. " d i s p l e a s e d " i n 1552 a n d 1662.

11. 1662 c o r r e c t s t h i s m i s t r a n s l a t i o n o f noli claudere aur<ss
tuas t o " s h u t n o t t h y m e r c i f u l l E a r e s ".
 268

A t t h i s p o i n t 1549 d i v e r g e s significantly f r o m t h e 1552 a n d

1662 rites over t h e wording of the committal prayer. 1549

a d o p t s a n a r r o w f o c u s on t h e r e l a t i o n s h i p b e t w e e n t h e p r i e s t

and t h e d e c e a s e d , d i s r e g a r d i n g t h e m o u r n e r s . The p r i e s t

says, a p p a r e n t l y o n l y f o r h i m s e l f :

I commende t h y s o u l t o God t h e f a t h e r a l m y g h t i e ,
and t h y body t o t h e grounde, e a r t h t o e a r t h ,
asshes t o asshes, d u s t t o d u s t ,ywvutsrponmlihgfedcaTSMLIFC
in sure and
certayne hope of resurreccion to eternal lyfe,
through our Lord Iesus Christ, who s h a l l chaunge
oure v y l e bodye, t h a t i t may be l y k e t o h y s
g l o r i o u s bodye, accordyng t o t h e m i g h t i e w o r k i n g
w h e r b y he i s h a b l e t o subdue a l l t h i n g e s t o
himselfe.
(ER I I 858 : 1549)

This a c t i o n r e c e i v e s endorsement from t h e sentence which

follows, the f i r s t person pronoun again grammatically

allowing the priest s p e c i a l powers o f communication w i t h t h e

v o i c e o f God :

I H e a r d a v o y c e f r o m h e a v e n , s a y i n g u n t o me :
W r i t e b l e s s e d a r e t h e d e a d w h i c h dye i n t h e L o r d .
Even so s a y e t h t h e s p i r i t e , t h a t t h e y r e s t f r o m
theyr labours.
(ER I I 858-860 : 1549)

The q u o t a t i o n f r o m t h e Book o f R e v e l a t i o n v i n d i c a t e s t h e

p r i e s t l y a c t i o n f o r t h e d e c e a s e d i n a way t h a t p r e e m p t s t h e

possibility o f a c o n g r e g a t i o n a l a c t o f f a i t h t h a t God has

indeed r e c e i v e d t h e i r d e a d . The t e r m s o f t h e c o m m i t t a l a n d

anthem r e s t r i c t the act t o the priest's "sure and c e r t a y n e

hope". I n b r i e f , t h e sequence p r o d u c e s an untenable

 269

situation i n w h i c h t h e b e r e a v e d a r e no more t h a n s p e c t a t o r s ,

while the p r i e s t , as m e d i a t o r b e t w e e n t h e m and God, i s the

only true p a r t i c i p a n t i n the performance.

Only a f t e r t h i s a r e t h e mourners drawn i n t o t h e sphere o f

responsibility f o r t h e dead. The first post-communion p r a y e r

begins with a repetition o f t h e words o f t h e c o m m i t t a l ,

which might appear t o r e c t i f y t h e lapse o f c o n g r e g a t i o n a l

i n v o l v e m e n t . But s i n c e t h e a c t u a l b u r i a l has already taken

p l a c e , t h e s p e e c h a c t i s empty - a v e r b a l g e s t u r e w i t h no

accompanying p h y s i c a l a c t i o n :

We commend into thy handes of mercy (most

m e r c i f u l l f a t h e r ) t h e soule of t h y s oure b r o t h e r
d e p a r t e d . N And hys b o d y we commit t o t h e e a r t h ,
b e s e c h y n g t h y n e i n f i n i t e g o o d n e s s e , t o geve us
g r a c e t o l y v e i n t h y f e a r e a n d l o v e , and t o dye i n
thy f a v o u r : t h a t when t h e i u d g m e n t e s h a l l come
whiche thou haste committed to thy welbeloved
sonne, b o t h t h y s o u r e b r o t h e r , and we, may be
f o u n d a c c e p t a b l e i n t h y s i g h t , and r e c e y v e that
b l e s s y n g , w h i c h t h y w e l b e l o v e d sonne s h a l l t h e n
p r o n o u n c e t o a l l t h a t l o v e and f e a r e t h e e , s a y i n g :
Come ye b l e s s e d c h i l d r e n o f my f a t h e r : Receyve
t h e kyngdome p r e p a r e d f o r y o u b e f o r e t h e b e g y n n y n g
of t h e worlde. Graunte t h y s , m e r c i f u l l f a t h e r , f o r
the honour o f I e s u C h r i s t e our onelye s a v i o u r ,
m e d i a t o r , and a d v o c a t e . Amen.
(ER I I 860 : 1549)

As w e l l as b e i n g an i n v a l i d p e r f o r m a t i v e u t t e r a n c e b e c a u s e

t h e y a r e a r e s p o k e n by t h e p r i e s t on b e h a l f o f t h e people,

t h e s e words a r e c o m p l e t e l y l a c k i n g i n i l l o c u t i o n a r y or

perlocutionary force . 1 2
The act i s not illocutionary,

12. A u s t i n e x p l a i n s h i s c l a s s i f i c a t i o n o f p e r f o r m a t i v e
s p e e c h a c t s i n t h i s way :
 270

b e c a u s e t h e c o m m i t t a l has a l r e a d y t a k e n p l a c e . E q u a l l y , i t

i s n o t p e r l o c u t i o n a r y , because t h e c o n g r e g a t i o n c a n do no

more t h a n v o i c e t h e i r w i s h t h a t t h e d e c e a s e d s h o u l d inherit

t h e Kingdom. The o n l y g e n u i n e s p e e c h a c t , t h e n , i s the

congregational expression o f t h e i r common hope o f C h r i s t ' s

final welcome a t t h e g e n e r a l resurrection.

I f we a r e t o a d o p t A u s t i n ' s d e f i n i t i o n o f t h e c a t e g o r y , this

i s a t r u l yywvutsrponmlihgfedcaTSMLIFC
non-serious u s e o f l i t u r g i c a l language. Although,

as D e r r i d a h a s shown i n t h e e s s a y " S i g n a t u r e E v e n t Context",

A u s t i n ' s own e x a m p l e s o f u t t e r a n c e s s p o k e n b y a c t o r s on t h e

stage, o r quoted i n p o e t r y , o r used i n s o l i l o q u i e s (HDTW 22)

a r e open t o c h a l l e n g e , theliturgical case f u l f i l s a l l the

conditions for f a i l e d speech a c t s . The c o n g r e g a t i o n a r e

m a n i f e s t l y not d o i n g what t h e p e r f o r m a t i v e u t t e r a n c e a l l e g e s

t h e y are d o i n g , namely, c o m m i t t i n g t h e dead t o t h e ground,

since t h i s a c t i o n has a l r e a d y b e e n c o m p l e t e d b y t h e priest.

It c a n n o t e v e n be s t a t e d w i t h c e r t a i n t y t h a t t h e y a r e

commending t h e s o u l o f t h e d e c e a s e d t o God. A p a r t from t h e

obvious fact that the p r i e s t s p e a k s t h e words o f

commendation, t h e p r a y e r o f t h a n k s g i v i n g w h i c h f o l l o w s

suggests t h a t t h e deceased has a l r e a d y n e g o t i a t e d t h e

p a s s a g e o f h i s o r h e r s o u l i n t o God's k e e p i n g :

Thus we d i s t i n g u i s h e d t h e l o c u t i o n a r y a c t ( a n d
w i t h i n i t t h e p h o n e t i c , t h e p h a t i c and t h e r h e t i c
a c t s ) w h i c h has a meaning; t h e i l l o c u t i o n a r y a c t
w h i c h has a c e r t a i n f o r c e i n s a y i n g s o m e t h i n g ; t h e
perlocutionary a c t which i s the achieving o f
c e r t a i n e f f e c t s by saying something.
(HDTW 121)
 271

A l m y g h t i e God we geve t h e e h e a r t i e t h a n k e s f o r
t h i s t h y s e r v a u n t , whome t h o u h a s t d e l i v e r e d f r o m
the miseries o f t h i s wretched worlde, from t h e
bodye o f d e a t h a n d a l l t e m p t a c i o n . And, as we
t r u s t , h a s t b r o u g h t h y s s o u l e ,ywvutsrponmlihgfedcaTSMLIFC
whiche he commytted
into thy holy handes, i n t o s u r e c o n s o l a c i o n a n d
r e s t e : G r a u n t we b e s e c h e t h e e , t h a t a t t h e d a y o f
iudgemente, hys s o u l e and a l l t h e s o u l e s o f t h y
e l e c t e , d e p a r t e d o u t o f t h y s l y f e , may w i t h us a n d
we w i t h them, f u l l y r e c e y v e t h y p r o m y s s e s , a n d bee
made p e r f e c t altogether, thorowe t h e g l o r i o u s
r e s u r r e c c i o n o f t h y sonne I e s u s C h r i s t e o u r L o r d e .
(ER I I 860 : 1549 my i t a l i c s )

The i n v a l i d p e r f o r m a t i v e s a r e r e a l l y mechanisms f o r b r i n g i n g

the prospects o f t h e l i v i n g i n t o p a r i t y w i t h those o f t h e

d e c e a s e d , so t h a t t h e echo o f t h e p r i e s t ' s words l e a d s into

a statement t h a t a m p l i f i e s t h e " s u r e a n d c e r t a y n e hope o f

r e s u r r e c c i o n t o e t e r n a l l y f e " . Many o f t h e same r e m a r k s

c o u l d be made a b o u t t h e n e x t p r a y e r , where t h e b e r e a v e d g i v e

thanks f o r t h e d e l i v e r a n c e o f t h e deceased from m o r t a l

e x i s t e n c e , acknowledge h i s o r h e r a c t i v e r o l e i n the rite,

and l o o k f o r w a r d t o t h e e v e n t u a l u n i t y o f t h e whole

communion o f s a i n t s .

The u s e o f t h e p e r f o r m a t i v e i n t h e name o f t h e w h o l e

assembly i s j u s t i f i e d i n 1552 w h e r e , a c c o r d i n g t o t h e

rubric, some r e p r e s e n t a t i v e members o f t h e c o n g r e g a t i o n c a s t

e a r t h on t h e g r a v e . Y e t t h i s symbolic covering of t h e c o f f i n

i s t h e i r o n l y t r u e involvement. I f a n y t h i n g , i t serves t o

r e d i r e c t t h e f o c u s away f r o m t h e s t a t e o f t h e dead, a n d

towards the l i v i n g , so t h a t t h e 1552 r e v i s i o n (and l i k e w i s e

 272

the r i t e o f 1662) pushes t h e d e c e a s e d t o t h e p e r i p h e r i e s a t

the g r a v e s i d e . The c o m m i t t a l b e a r s o u t a l l t h a t has been

s a i d a b o u t t h e i n t e r d i c t i o n on p r a y e r f o r t h e dead, a n d t h e

concern t o e m p h a s i s e t h e d o c t r i n e o f e l e c t i o n : ywvutsrponmlihgfedcaTSMLIF

Forasmuche as it hath pleased almightie god o f h i s

g r e a t mercy t o t a k e u n t o h y m s e l f e t h e s o u l e o f o u r
d e r e b r o t h e r h e r e d e p a r t e d , we t h e r f o r e c o m m i t t e
h i s body t o t h e grounde, e a r t h t o e a r t h , asshes t o
a s s h e s , d u s t t o d u s t , i n s u r e a n d c e r t a i n e hope o f
resurreccyon t o e t e r n a l l y f e , through our lorde
I e s u s C h r y s t : who s h a l l chaunge o u r v i l e b o d y t h a t
i t maye be l y k e t o h y s g l o r y o u s b o d y , a c c o r d y i n g
to t h e m y g h t i e w o r k y n g w h e r e b y he i s a b l e t o
subdue a l l t h y n g e s t o h i m s e l f e .
(ER I I 859 : 1552 my i t a l i c s )

The p r a y e r d e s c r i b e s w h a t i s v e r y much a s u b s e q u e n t action.

God h a s , i t assumes, d e a l t c o n c l u s i v e l y w i t h t h e s o u l b e f o r e

the b u r i a l ever occurs, so t h a t t h e r i t u a l a t t h e g r a v e s i d e

i s merely a m a t t e r o f d i s p o s i n g r e v e r e n t l y o f t h e body. I n

the careful balancing of the f i r s t clauses of the committal,

God a n d t h e b e r e a v e d , s o u l a n d b o d y , f a l l into different

d i m e n s i o n s o f t i m e , a n d t h e d e c e a s e d seems t o d i s i n t e g r a t e

in the firmly s e p a r a t i o n a l a c t i o n o f t h e p r a y e r . The

p o l a r i s e d d e s t i n a t i o n s o f e a r t h and heaven r e c e i v e t h e body

and t h e s o u l , and t h e a c t u a l c o n n e c t i o n between t h e l i v i n g

c o m m u n i t y a n d t h e i r d e a d member d i s s o l v e s .

The 1552 s e r v i c e p u r s u e s i t s s e p a r a t i o n a l c o u r s e by

d i s p e n s i n g a l t o g e t h e r w i t h t h e 1549 p s a l m s (which, unlike

the p r a y e r s t h a t p r e f a c e them, do p r o v i d e f o r a r e f l e c t i v e
 273

c o n g r e g a t i o n a l i n v o l v e m e n t ) . The r i t e of b u r i a l i s also

d e t a c h e d f r o m t h e e u c h a r i s t . An i m p o s e d w o r l d , where t h e

dead a r e n o t p r a y e d f o r , and t h e n o n - e l e c t n o t saved, thus

emerges p a t e n t l y t h r o u g h t h e s p a r s e l i t u r g i c a l form .
1 3
zvutsrponmlihfedcaTSGFE

6.7 Fun@r&l Psalms a n d E x i s t e n t i a l R e f l e c t i o n

Between t h e p o s t - c o m m i t t a l p r a y e r s and t h e e p i s t l e , t h e 154 9

rite i n c l u d e s t h r e e p s a l m s . A l l o f them come f r o m t h e

original Sarum o f f i c e s o f t h e d e a d : p s a l m s 116 and 146 from

the vespers at t h e v i g i l o f t h e d e a d ; p s a l m 139 f r o m t h e

c o m m e n d a t i o n o f s o u l s . T h e i r o r i g i n a l c o n t e x t s mark t h e

stages along a journey w i t h i n a larger r i t e o f passage. Each

of t h e m e d i e v a l o f f i c e s o f t h e dead a d v a n c e s a s t a g e further

a l o n g t h e p a t h t h a t c o n d u c t s t h e dead o u t o f t h e l a s t

moments o f m o r t a l l i f e and i n t o e t e r n a l l i f e . Most

importantly, a t t h e same t i m e t h a t t h e o f f i c e s allow the

m o u r n e r s an a c t i v e p a r t i n t h e p r o c e s s o f c o n s i g n i n g t h e

13. Eamon D u f f y sees t h i s t r e n d a t w o r k t h r o u g h o u t t h e 1552

s e r v i c e , and p r o j e c t s i t s c o n s e q u e n c e s b e y o n d b u r i a l , t o t h e
p r e v a i l i n g l i t u r g i c a l a t t i t u d e i n t h e 1552 BCP :
. t h e b u r i a l r i t e o f 1552 spoke o n l y o f t h e
e l e c t : t h o s e who d i e d i n s u r e and c e r t a i n h o p e ' .
1

Of t h e o p e n l y s i n f u l o r m e r e l y m e d i o c r e m a j o r i t y
i t said nothing at a l l . . . . T h i s was t o make
t h e most u n i v e r s a l o f a l l p o p u l a r r i t u a l s , b u r i a l ,
into a r i t e not of inclusion, but of separation,
and t h e l o g i c a l working out of t h i s drastic
r e d r a w i n g and l i m i t i n g o f t h e C h r i s t i a n community
t o t h e e l e c t was t h e f e n c e d communion t a b l e and,
ultimately, separation.
"Cranmer a n d P o p u l a r R e l i g i o n " i nywvutsrponmlihgfedcaTSMLIFC
Thomas Cranmer : Churchman
and Scholar ed. P a u l A y r i s & D a v i d S e l w y n W o o d b r i d g e ,
S u f f o l k : B o y d e l l P r e s s , 1993 215
 274

d e c e a s e d t o God, t h e y p r o v i d e a space i n w h i c h t h e living

c o m m u n i t y can b e g i n t o r e b u i l d i t s e l f a f t e r the loss of a

member.

When t h e BCP lapsed f r o m use under the Cromwellian

P r o t e c t o r a t e , the then Bishop of L i n c o l n , Robert Sanderson,

and Jeremy T a y l o r e a c h p r o d u c e d b u r i a l o f f i c e s for private

use. Both w r i t e r s r e p l a c e d t h e 1549 psalms w i t h psalms 39

and 90. These c o n t i n u e d t o p r o v i d e t h e p s a l m o d i c c o n t e n t of

t h e f u n e r a l l i t u r g y when t h e P r a y e r Book was restored i n i t s

1662 form.

Like the i n t e r p o l a t i o n s which Ricoeur has h a i l e d as crucial

p e r s o n a l m e d i t a t i o n s i n t h e n a r r a t i v e genre, t h e psalms

occupy a p l a c e i n t h e BCP liturgy o f b u r i a l t h a t none o f i t s

o t h e r components c o u l d a d e q u a t e l y fill :

It i s noteworthy t h a t m o n o l o g u e s and dialogues

open, w i t h i n t h e p u r e l y n a r r a t i v e f r a m e w o r k o f
feigned action, breaches that allow for the
embedding of short meditations, even ample
s p e c u l a t i o n s about t h e misery o f humanity handed
over t o the e r o s i o n of t i m e . . . . I t i s not f o r
the n a r r a t i v e a r t t o deplore the b r e v i t y of l i f e ,
t h e c o n f l i c t b e t w e e n l o v e and d e a t h , t h e v a s t n e s s
of a universe t h a t p a y s no attention to our
lament.
(TN I I I 272-273)

The psalms are complete t r a d i t i o n a l t e x t s w i t h t h e i r own

power t o make s e n s e , and t o propose worlds. This gives them

a s p e c i a l s i g n i f i c a n c e w i t h i n t h e 154 9 and 1662 funeral

 275

rites, which, though not narrative, a r e a t t h e same t i m e n o t

s u i t a b l e media f o r r e f l e c t i o n . The v o i c e s o f t h e p s a l m s c a n

be a p p r o p r i a t e d even u n d e r t h e r e s t r i c t i v e liturgical

c o n d i t i o n s w h i c h p e r m i t t h e b e r e a v e d o n l y t h e most passive

of i n t e r e s t s i n t h e b u r i a l process. They c a n t h u s be r e a d as

r e g e n e r a t i v e m e d i t a t i o n s , speaking t o t h e immediate

situation of the living, i n t h e 1549 a n d 1662 s e r v i c e s .

I n t h e 1549 b u r i a l rite, t h e p s a l m s move t h r o u g h t h e i r own

p a t t e r n f o r r e c o n f i g u r i n g e x i s t e n c e . From t h e i n i t i a l fear

of d e a t h , t h e speaker advances t h r o u g h t h e awestruck

r e a l i s a t i o n t h a t God i s e t e r n a l l y p r e s e n t , t o an a c t o f

p r a i s e which rejoices i n the g i f t o f u t t e r a n c e t h a t makes

God a c c e s s i b l e t o t h e l i v i n g . P s a l m 116 b e g i n s t o

reconstruct t h e experience o f death. I t traces a progression

f r o m t h e f e a r o f d e a t h , w i t h no a p p a r e n t prospect o f

s a l v a t i o n , u n t i l t h e d i s t r e s s e d s p e a k e r remembers God. As

the p s a l m a d v a n c e s , so t h e s p e a k e r ' s c o n v i c t i o n t h a t God's

mercy i s e v e r - p r e s e n t i n c r e a s e s . Y e t he r e m a i n s b e s e t b y

nagging doubts, s i n c e he f i n d s h i m s e l f a f a i t h f u l believer

among a c o m m u n i t y o f l i a r s . His question concerning t h e k i n d

of "rewarde" he m i g h t o f f e r t o God " f o r a l l t h e b e n e f i t e s

t h a t he h a t h done u n t o [him]" determines t h e s p e a k e r on a

course o f d e v o t i o n , w i t n e s s e d by t h e l i v i n g community :

I w i l l p a y e my vowes now i n t h e p r e s e c e of al his

people : r i g h t dere i n t h e s i g h t o f y e
lorde i s
the death o f h i s s a i n t e s .
 276

In t h e n e x t psalm, 139, t h e s p e a k e r m e d i t a t e s on t h e

p r e s e n c e o f God. T h i s p r e s e n c e i s p r i o r t o t h e speaker's

existence. I t fills t h e whole w o r l d , y e t a l s o concerns

i t s e l f w i t h t h e most t r i v i a l a c t i v i t i e s . No d i s t a n c e i s t o o

g r e a t , no p l a c e so r e m o t e , t h a t God w i l l n o t f i n d and

protect the individual. The s p e a k e r m a r v e l s , t h e r e f o r e , a t

the deep, p r i m o r d i a l d i v i n e k n o w l e d g e which stands eternally

b e f o r e any f o r m o f s e l f - k n o w l e d g e :

My bones a r e n o t h y d f r o m t h e e : t h o u g h I bee made

s e c r e t l y , and f a s h i o n e d beneath i n t h e e a r t h .
Thyne eyes d i d see my substaunce, yet being
u n p e r f e c t e : a n d i n t h y b o o k e were a l l my membres
written.

An o u t b u r s t o f l o a t h i n g f r o m t h e l o n e s p e a k e r i n t h e m i d s t

of a w i c k e d and u n b e l i e v i n g n a t i o n f o l l o w s , e x p r e s s i n g anger

that this sense o f God's c r e a t i v e a n d p r o t e c t i v e power i s

not u n i v e r s a l l y r e c o g n i s e d . B u t t h e s p e a k e r a d m i t s t h a t he

or she, t o o , w i l l need correction.

Completing t h i s s e c t i o n o f t h e 1549 o f f i c e , p s a l m 146 i s an

expression of praise. I t reminds i t s audience t o p u t t h e i r

trust i n God, n o t i n m o r t a l i t y . God, on t h e o t h e r hand,

helps t h e persecuted, feeds t h e hungry, r e l e a s e s t h e

prisoner, a n d r e s t o r e s t h e s i g h t o f t h e b l i n d . He r a i s e s t h e

f a l l e n , p r o t e c t s t h e r i g h t e o u s , and cares f o r t h e s t r a n g e r ,

the widow, and t h e o r p h a n . B u t

 277

a s f o r t h e waye o f t h e u n g o d l y e , he turneth i t
u p s i d e down.
(ER I I 8 6 0 - 8 6 6 : 1 5 4 9 )

The psalm h a s e s c a p e d an o r i g i n a l c o n t e x t of r e l i g i o u s and

political o p p r e s s i o n t o propose the possibility of pure

thanks and p r a i s e . I t i s also a life-affirming celebration

which p r a i s e s God i n t h e i m m e d i a t e present o f human

existence :

. . . whyle I l y v e w i l l I p r a y s e t h e Lorde :
yea a s l o n g a s I have any b e i n g , I w i l l sing
p r a y s e s u n t o my God . . . .
F o r when t h e b r e a t h o f man g o e t h f u r t h , h e s h a l l
turne agayne to h i s earth : and then a l l h i s
thoughtes p e r i s h e .
(ER I I 8 6 6 : 1 5 4 9 )

1662's i n c l u s i o n of psalms 39 a n d 90 i s a carefully

controlled meditation for the living on t h e b r e v i t y o f human

existence. Consistently, the stress i s on t h e i m p o r t a n c e o f

being r e a d y t o d i e . The v o i c e of t h e psalmist i n this

instance i s n o t s o much a g u i d e t h r o u g h the journeys of

bereavement and death, as a warning t o t h e mourners t o s e t

their spiritual affairs i n order i n the face of t h e i r own

inevitable deaths.

The speaker of psalm 39 takes up t h i s o b l i g a t i o n by

attending to the f o l l y of unwise speech :

I said, I w i l l t a k e heed t o my wayes : that I

o f f e n d n o t i n my t o n g u e .
 278

But this practical r e s o l v e cannot entirely dispel the fear

and u n c e r t a i n t y of the time of death :

My h e a r t was h o t w i t h i n me, and w h i l e I was thus

musing, t h e f i r e k i n d l e d : and (at the l a s t ) I
s p a k e w i t h my t o n g u e .
L o r d , l e t me know m i n e end, a n d t h e number o f my
dayes : t h a t I may be c e r t i f i e d , how long I have
to l i v e .

The last verse comes o u t of sheer desperation, as the

speaker confronts the p o s s i b i l i t y t h a t i t may, after all, be

too late to repair h i s estranged relationship with God :

Hear my prayer, 0 Lord, and with thine ears

c o n s i d e r my calling : h o l d not t h y peace a t my
tears.
F o r I am a s t r a n g e r w i t h t h e e : a n d a s o j o u r n e r a s
a l l my F a t h e r s w e r e .
0 spare me a little, that I may recover my
strength : before I go hence, and be no more
seene.

Psalm 90 p u t s the pact of fidelity b e t w e e n God and humanity

on a sure footing, although i t does not initially guarantee

God's c o n t i n u i n g m e r c y t o h i s c r e a t i o n :

Lord thou hast been our refuge : from one

generation to another . . . .
Thou t u r n e s t man to destruction : again thou
s a y s t , Come a g a i n y e c h i l d r e n o f men.

In fact, k n o w i n g t h a t God sits i n judgment on the sins he

would have liked to conceal, the speaker seems t o slacken

his g r i p on God's m e r c i f u l n a t u r e altogether :

 279

Thou h a s t s e t t o u r m i s d e e d s b e f o r e t h e e : a n d o u r
s e c r e t s i n s i n the s i g h t of t h y countenance.
For when t h o u a r t a n g r y , a l l o u r d a y e s a r e gon :
we b r i n g o u r y e a r s t o a n e n d , a s i t w e r e a t a l e
that i s told.
The d a y e s o f o u r Age a r e t h r e e - s c o r e y e a r s , and
ten, a n d t h o u g h men be s o s t r o n g t h a t t h e y come t o
f o u r e s c o r e y e a r s ; y e t i s t h e i r s t r e n g t h then but
l a b o u r a n d s o r r o w , s o s o o n p a s s e t h i t away, a n d we
are gon.

Recovering h i s equilibrium, however, the speaker looks

towards a revised way of l i f e , where a p r o p e r apprehension

of m o r t a l i t y promotes wiser u s e o f t i m e . The closing note

recalls that "logic of superabundance" (Specificity 138)

which R i c o e u r c e l e b r a t e s as p a r t of the d i v i n e nature. For

this reason, the speaker t r u s t s that God will be merciful

jbefore i t i s too late :

0 s a t i s f i e us w i t h t h y mercy, and t h a t soon : so

s h a l l we r e j o y c e a n d b e g l a d a l l t h e d a y e s o f o u r
life.
Comfort u s a g a i n , now a f t e r the time t h a t thou
h a s t p l a g u e d us : and f o r t h e y e a r s w h e r e i n we
have s u f f e r e d , a d v e r s i t y .
Shew t h y s e r v a u n t s t h y work : a n d t h e i r children
thy Glory.
And t h e g l o r i o u s M a j e s t i e o f t h e L o r d o u r God b e
upon u s : p r o s p e r t h o u t h e w o r k o f o u r h a n d s u p o n
us, 0 p r o s p e r t h o u our handy work.
(ER I I 8 4 9 - 8 5 3 : 1 6 6 2 )

Robert A l t e r has spoken particularly of psalm 139 i n

considering the capacity of t h e whole psalmodic genre to

enable reflection on t h e r e l a t i o n s h i p b e t w e e n God and

humanity. This comes a b o u t i n u n e x p e c t e d ways, often

bursting through the o s t e n s i b l e socio-political context of

 280

the psalm, w h i c h may be war or e x i l e and the despair which

accompanies them, to allow the personal voice to prevail :

I t goes w i t h o u t s a y i n g t h a t w h a t e v e r themes t h e
various psalms t r e a t a r e caught i n the heavily
c h a r g e d f i e l d o f r e l a t i o n s h i p b e t w e e n man a n d God.
Thus, l o n g i n g , dependence, d e s p e r a t i o n , e x u l t a t i o n
become e l e m e n t s i n a s e r i e s of remarkable love
poems - o n c e more, c u t t i n g a c r o s s p s a l m o d i c g e n r e
- a d d r e s s e d by man t o God. Religious experience
a t t a i n s a new c o n t e m p l a t i v e a n d e m o t i v e i n w a r d n e s s
in t h e s e poems. The radically new m o n o t h e i s t i c
i d e a t h a t God i s everywhere i s rendered as the
most i m m e d i a t e l y e x i s t e n t i a l f a c t :

I f I s o a r t o heaven, you a r e t h e r e ,
i f I make my b e d i n S h e o l , a g a i n y o u ' r e t h e r e .
I f I t a k e w i n g w i t h t h e dawn,
d w e l l a t t h e end o f t h e West,
t h e r e , t o o , y o u r h a n d g u i d e s me,
y o u r r i g h t h a n d h o l d s me f a s t . (139:8-10) 1 4

With special reference to psalms 39 a n d 90, A l t e r writes

that "[t]he most intriguing instances of t h e expansion of

the limits of genre i n Psalms involve a displacement or

reordering of t h e expected themes" . 1 5

He shows how the

ostensible occasion which the psalm addresses often gives

way t o a new emerging emphasis. Thus, i n psalm 39, a plea

for healing in sickness becomes "an e v o c a t i o n of the

speaker's own imminent end, the f i n a l word i n t h e Hebrew

being 'I-am-not'." I n the case of psalm 90, "the psalm i s

manifestly one of the great biblical e v o c a t i o n s of t h e

14. R o b e r t A l t e r " P s a l m s " i nywvutsrponmlkihgfedcbaTLGCB

The Literary Guide to the Bible
e d . R o b e r t A l t e r & F r a n k Kermode L o n d o n : F o n t a n a , 1987
244-262 260
1 5 . Once a g a i n , t h e r e i s a c o m p a r i s o n t o be made w i t h w h a t
Ricoeur c a l l s " r e o r i e n t a t i o n through d i s o r i e n t a t i o n "
(Specificity 114).
 281

ephemerality o f mere human e x i s t e n c e against the backdrop of

God's eternality" 1 6
.

The great crests and troughs of love and d e s p e r a t i o n that

mirror t h e m a g n i t u d e o f God p i t c h e d against unworthy

humanity, terrified that death w i l l forestall their chance

of reconciliation with their Creator, emerge most movingly

from A l t e r ' s exposition o f t h e psalms o f p r a i s e and

supplication. I n these forms (of which psalms 39 a n d 146 a r e

splendid examples), he s e e s "[o]ne o f t h e most ubiquitous

themes i n the various genres of Psalms", namely "language",

reaching i t s zenith :

[M]any o f t h e t h a n k s g i v i n g p s a l m s b e g i n a n d e n d
with the declared intention of praising,
extolling, thanking God, and many of the
s u p p l i c a t i o n s b e g i n a n d e n d b y e n t r e a t i n g God t o
hear t h e p l e a , pay heed, and r e s c u e . But t h e p o e t s
very often proceed from these formulas of
i n c e p t i o n and c o n c l u s i o n t o ponder t h e u s e s and
power of the language they employ. The
supplication often quite explicitly raises
questions a b o u t t h e e f f i c a c y o f man's s p e e c h t o
God, t h e p o s s i b i l i t y o f an a n s w e r i n g speech from
God t o man, the tension between speech and
s i l e n c e , t h e d i f f e r e n t f u n c t i o n s of language f o r
crying out i n anguish and f o r e x p l o r i n g the
e n d u r i n g e n i g m a s o f man's c r e a t u r e l y c o n d i t i o n .
( P s a l m 39 . . . u n i t e s a l l t h e s e c o n d i t i o n s . ) The
t h a n k s g i v i n g psalm s t r e s s e s speech / song as t h e
distinctive human g i f t that God i n some sense
s e e m s a l m o s t t o n e e d . . . . T h e common p s a l m o d i c
t h e m e t h a t t h e d e a d c a n n o t p r a i s e God i s g i v e n
s p e c i a l c o n v i c t i o n [ i n p s a l m 30, a s i n p s a l m 1 4 6 ] :
to be humanly alive i s to celebrate God's
bounties, which i s what God h a s e n a b l e d [ t h e ]
speaker [ i n p s a l m 3 0 ] t o do b y r e s c u i n g h i m f r o m
the underworld. 1 7

16. ibid 250

17. ibid 260-261
 282

The psalms, t h e r e f o r e , mark a n almost subversive internal

force, working against the o v e r r i d i n g attempt to silence the

congregation by denying them any effective form of

utterance. They i n s i s t on God's a t t e n t i o n , a n d upon the

r e l a t i o n s h i p b e t w e e n God and the living. Above a l l , they

operate at the very t h r e s h o l d b e t w e e n humankind and God. In

this respect, Alter's remarks on language are crucial. The

relationships of s u p p l i c a t i o n and answer, of desperate cry

and a n t i c i p a t e d help, of love given and love returned in

g r e a t e r measure, of articulate speech and the terror of not

having speech t o p r a i s e God, a r e a l l f i g u r e s of the joys,

obstacles and expectations on the route to the Kingdom.

6.8 R e t r o s p e c t i v e Appropriation : The E p i s t l e i n 1549 and

1552

The meditation on m o r t a l i t y p r o m o t e d by bereavement shows

how, i n becoming so e a s i l y the congregation's own, the

psalms assist the growth of faith at the v e r y moment t h a t

they represent the F a i t h i n the form of traditional

scriptural texts. In their 1549 p o s i t i o n , the psalms express

a faith which the rite has not yet formally predicated i n

the form of a statement of the F a i t h , as i t i s to be

understood by bereaved c o m m u n i t i e s . The epistle (1

Corinthians 15) offers such a statement, but also

participates i n an i n v e r t e d hermeneutic of appropriation.

 283

That i s to say, i t tenders the promise of a w o r l d where the

dead w i l l be g l o r i o u s l y and eternally restored to life in

Christ o n l yywvutsrponmlkihgfedcbaTLGCB
after t h e f a i t h f u l living have taken the risk of

committing the deceased that needs t h i s foundation in the

Faith itself.

Stylistically, the epistle creates a stark contrast to the

psalmodic technique of melting the proposal of the Faith

into the act of faith. Beginning with the words, "Christe i s

rysen from the dead", i t affirmatively recalls the the first

introit sentence, " I am the resurreccion and the lyfe." The

third person form of the epistle has the authority of

instructional conviction, However, applying i t

retrospectively to the event of b u r i a l considerably reduces

its force. The comfort of i t s propositions remains

undeniable nevertheless, for i t allays f e a r s about the way

that the final resurrection will be effected. I t s promise

that Christ will gather a l l the faithful to himself is also

a guarantee that the living and the dead w i l l be united in

their glorious resurrection bodies.

Judged as part of a ritual action, on the other hand, the

epistle i s cumbersome. I t i s t o o l o n g t o be properly

internalised, and too general t o be personally attached

either to the living or to the d e a d . The committal prayer -

has given a f o r e t a s t e of the rich array of promises that the

epistle will o f f e r , but the density of the Pauline argument

 28

swallows up t h e s c r i p t u r a l guarantee f o r the prayer. This

means t h a t t h e e p i s t l e does n o t o f f e r anything that the

living could appropriate on b e h a l f o f t h e dead. Certainly,

it empowers them t o hope t h a t t h e i r l o v e d ones w i l l rise

again, but b e l i e v i n g i n the resurrection i sa prospective

matter, a n d i t s power t o i n f l u e n c e t h e c o m m i t t a l a t t h i s

distance i n the r i t e stands open t o q u e s t i o n .

154 9 t a k e s up t h e t e r m s of the e p i s t l e i n the final prayer

of t h e b u r i a l section, i n order to assert the resurrection

of t h e body :

0 L o r d e , w i t h whome do l i v e t h e s p i r i t e s o f t h e m
t h a t b e d e a d : a n d i n whome t h e s o u l e s o f t h e m
t h a t be e l e c t e d , a f t e r t h e y be d e l y v e r e d from t h e
burden o f t h e f l e s h e , be i n i o y e and f e l i c i t i e :
Graunte unto t h i s t h y servaunt, t h a t t h e s i n n e s
w h i c h e he c o m m i t t e d i n t h y s w o r l d be n o t i m p u t e d
u n t o hym, b u t t h a t h e , e s c a p y n g t h e g a t e s o f h e l l ,
& p a y n e s o f e t e r n a l d a r c k e n e s , may e v e r d w e l l i n
the region of light, w i t h Abraham, I s a a c , and
I a c o b , i n t h e p l a c e w h e r e i s no wepyng, s o r o w e ,
n o r h e a v y n e s :ywvutsrponmlkihgfedcbaTLGCB
and when that dredfull day of the
generall resurreccion shall come, make hym to ryse
also with the iust and ryghteous, and receive this
bodye againe to glory, then made pure and
incorruptible : s e t h i m on t h e r y g h t h a n d o f t h y
s o n n e I e s u s C h r i s t , among t h y h o l y a n d e l e c t , t h a t
t h e n h e maye h e a r e w i t h them t h e s e m o s t s w e t e a n d
c o m f o r t a b l e w o r d e s : come t o me y e b l e s s e d o f my
father, possesse t h e kyngdome w h y c h e h a t h bene
p r e p a r e d f o r you from t h e begynning o f t h e w o r l d e :
G r a u n t e t h i s we b e s e c h e t h e e , o m e r c y f u l l f a t h e r ,
through I e s u s C h r i s t e our mediatour and redemer.
Amen.
(ER I I 872-874 : 1549 my italics)

Sadly, t h e comfort of the Pauline reference to the

resurrection o f t h e body i s d e n i e d t o 1552 m o u r n e r s , s i n c e

 285

in thetussle between p e r s o n a l faith and Church d o c t r i n e ,

the interdiction on p r a y e r f o r t h e dead wins t h e day. 1552's

final prayer concentrates i n s t e a d on t h e p r o s p e c t s of t h e

elect, denigrating mortal life (as i n 1549's second post-

committal prayer) i n order to justify i t s non-committal

presentation of eternal life :

A l m i g h t y e God, w y t h whom doe l y v e t h e s p y r y t e s o f

t h e m t h a t d e p a r t e h e n c e i n t h e l o r d , a n d i n whome
t h e s o u l e s o f them t h a t bee e l e c t e d , a f t e r t h e y be
d e l y v e r e d from t h e burthen o f t h e f l e s h e , be i n
ioye and f e l y c i t i e : We geve thee heartye
thanckes, f o r that i t hathe pleased thee to
d e l y v e r t h y s N. o u r b r o t h e rywvutsrponmlkihgfedcbaTLGCB
out of the myseries of
this synnefull worlde : besechinge thee t h a t i t
maye please thee of t h y gracious goodnesse,
shortelye t o a c c o m p l y s s h e t h e noumbre o f t h y n e
e l e c t e , a n d t o h a s t e t h y kyngdome, t h a t we w y t h
t h y s oure b r o t h e r , and a l l o t h e r departed i n t h e
true faythe of t h y holye name, maye h a v e o u r
perfecte consummacion and blysse, bothe in body
and soule, in thy eternal and everlastyng glory.
Amen.
(ER I I 8 7 3 - 8 7 5 : 1 5 5 2 my i t a l i c s )

6.9 S t r u c t u r a l Closur© i n the C o l l e c t

1549 has concluded i t s dealings with t h e dead once i t s

version of the f i n a l prayer h a s been said. P i v o t i n g on t h e

collect, the service then moves f o r w a r d to the eucharist.

This i sa traditional affirmation of the l i f e o f a community

united i n t h e common h o p e o f r e s u r r e c t i o n . Previous

examinations of t h e e u c h a r i s t i c form i t s e l f have shown how

it unfolds towards t h e profound sense of being on t h e

threshold o f t h e Kingdom, i n thepresence o f God. I f

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anything, the funeral eucharist gains significance by making

this a f f i r m a t i o n of t h e hope of r e s u r r e c t i o n as the response

of faith after the real experience of death. The collect's

words p r o c l a i m the b e l i e f t h a t has been sustained, even

though the progress of the deceased beyond the grave has not

yet been w e l l c o n s i d e r e d :

. . . We m e k e l y e b e s e c h e t h e e (o f a t h e r ) t o r a i s e
us from the death of s i n , unto the life of
r i g h t e o u s n e s , t h a t when we s h a l d e p a r t e t h i s l y f e ,
we maye s l e p e i n h i m (as our hope i s t h i s our
b r o t h e r doeth) and a t t h e g e n e r a l r e s u r r e c c i o n i n
the laste d a i e , b o t h we and this oure brother
d e p a r t e d , r e c e y v i n g agayne our b o d i e s , and r i s i n g e
againe i n t h y moste g r a c i o u s f a v o u r e : maye w i t h
all thine elect Sainctes, obteine eternal ioye.
Graunt t h i s , 0 L o r d god, by t h e meanes o f our
advocate Iesus C h r i s t : w h i c h e w i t h t h e e and the
h o l y g h o s t e , l i v e t h a n d r e i g n e t h one God f o r e v e r .
Amen
(ER I I 876 : 1549)

T h u s i n 154 9, the collect serves a b i n a r y purpose, summing

up what can be e x t r a c t e d from b u r i a l , but also relying

heavily on the eucharistic epistle (1 T h e s s a l o n i a n s 4) :

I would not b r e t h r e n t h a t ye s h o u l d e bee ignoraunt

c o n c e r n y n g them w h i c h e a r e f a l l e n a s l e p e , t h a t ye
s o r o w e n o t a s o t h e r doe, w h i c h h a v e no h o p e . F o r
i f wee b e l e v e t h a t I e s u s dyed, and r o s e agayne:
e v e n so them a l s o w h i c h e s l e p e by I e s u s , w y l l God
brynge a g a i n e w i t h him . . . .
(ER I I 8 7 6 - 8 7 8 : 1549)

In the case of 1552, the collect i s decisively a terminating

device. The phrase which Robert A l t e r uses to describe how

s e v e r a l psalms return to t h e i r original theme, w i t h the last

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verse echoing the first, i s applicable here, since the rite

too conforms to an "envelope structure" 1 8

. The collect in

1552, and i n 1662, concludes the office of burial by

returning to the concerns of the i n t r o i t . This i s ,

ironically, the first real act of appropriation in the

service :

0 M e r c y f u l l God, the f a t h e r of oure Lorde Iesus

C h r i s t e , who i s t h e r e s u r r e c t i o n and t h e l y f e , i n
whome w h o s o e v e r b e l e v e t h shall lyve thoughe he
dye. And w h o s o e v e r l y v e t h and beleveth i n hym,
s h a l l n o t dye e t e r n a l l y , who a l s o t a u g h t e us (by
hys h o l y A p o s t l e P a u l e ) not t o be sory, as men
w i t h o u t hope, f o r them t h a t s l e p e i n hym : We
mekely beseche thee (0 F a t h e r ) t o r a y s e us from
the death of synne, unto the l y f e of r y g h t e o u s n e s ,
t h a t when we s h a l d e p a r t t h i s l y f e , we may rest in
him, as our hope i s t h i s our b r o t h e r doth, and
that at the general r e s u r r e c c i o n i n the l a s t day,
we maye be founde a c c e p t a b l e i n thy syghte, and
receyve that blessyng which thy w e l b e l o v e d sonne
s h a l l t h e n p r o n o u n c e , t o a l t h a t l o v e and feare
thee, s a y i n g .ywvutsrponmlkihgfedcbaTLGCB
Come ye blessed children of my
father, receyve the kingdome prepared for you,
from the beginning of the world. Graunt t h i s we
beseche thee 0 mercyfull father, throughe Iesus
C h r y s t e our mediatour & redemer.
Amen.
(ER I I 877 : 1 5 5 2 / 1 6 6 2 my italics)

The opening lines in a l l three versions reshape the words :

I am the r e s u r r e c t i o n and the lyfe (sayth the

L o r d ) he t h a t b e l e v e t h i n me, y e a , t h o u g h e he w e r e
d e a d , y e t s h a l l he l y v e . And w h o s o e v e r l y v e t h and
b e l e v e t h i n me : s h a l l not dye f o r e v e r
(ER I I 870 : 1552)

18. ibid 255

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in a brilliant play of paradox, moulded to the collect-

form's c o n v e n t i o n of s t a r t i n g with a divine attribution.

The e p i s t l e from the 154 9 e u c h a r i s t i s echoed i n the

reminder t h a t the bereaved are not to be "sory", but to

regard the dead as secure i n the salvation of Christ. The

real death, attested to i n the course of the rite, now

undergoes a further stage of interpretation. For the collect

turns the human e v e n t into a metaphor t h a t translates mortal

time into eternity, through the mediation of liturgical

time:

We m e k e l y b e s e c h e t h e e (0 F a t h e r ) to r a y s e us from
the death of synne, unto the l y f e of ryghteousnes

The modesty of the request belies the daring of the

chiasmus, where m o r t a l i t y itself seems s u s c e p t i b l e to a

literary conjuring trick, the same t r i c k , in effect, as the

funeral e p i s t l e has performed e a r l i e r :

. . . We s h a l n o t a l l s l e p e , b u t we s h a l l a l be
c h a u n g e d , a n d t h a t i n a momente, i n t h e t w y n k l y n g
o f an i y e b y t h e l a s t e t r u m p e . F o r t h e t r u m p e s h a l
blowe, & t h e dead s h a l r i s e i n c o r r u p t i b l e : and we
shalbe chaunged . . . .
(ER I I 870 : 1549)

In i t s 1549 position, the c o l l e c t i s not obliged to carry

concluding weight, and can r e l y on the e p i s t l e and gospel in

the eucharist to give substance to i t s request that the

living and the d e a d may receive t h e i r bodies o n c e more, and

rise to "eternal ioye" with a l l God's "electe Sainctes". In

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1552 and 1662, however, where t h e collect cannot stake a

claim on the resurrection o f t h e body, i t risks a l l on

Jesus's invitation to the living to receive t h e Kingdom he

has prepared f o r them.

The invitation t o t h e Kingdom (adopted from the first of the

1549 post-committal prayers) i s a poetically fine note on

which to c l o s e , and i n an optimistic reading, this would

have to r e c e i v e credit. But a s we have seen, the phenomenon

of t h e Kingdom h a s not been e x p l o r e d f a r enough i n t h e rite

(if i t has been e x p l o r e d a t a l l ) t o make t h i s last promise

credible or a c c e s s i b l e . Thus t h e collect i s not a closure,

but the illusion of a closure. Making the convenient

assumption that the bereaved have a p p r o p r i a t e d a world in

the course of t h e service, i t now presents that world back

t o them. But this i s no less than an a c t of d e c e p t i o n . The

t r e n d throughout the service has been to emphasise just how

inaccessible the world of t h e Kingdom i s . I t s membership i s

confined to the elect, and i n 1662, the b u s i n e s s of election

begins even before d i v i n e judgment, i n human d i s c r i m i n a t i o n .

6.10 F a b r i c a t i n g a S t r u c t u r e of Appropriation : The 1662

Rite

It seems inconsistent to question 1662's liturgical

effectiveness when i t e x p l i c i t l y rejects the shape of i t s

predecessors. I shall t h e r e f o r e suggest that the instinct

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behind 1662, which mistrusts the structure that commits the

dead i n t h e hope o f t h e Kingdom, w i t h o u t h a v i n g p r o d u c e d any

evidence for that hope, g r a t i f i e s the hermeneutic argument.

At t h e same t i m e , application of the p r i n c i p l e s of

liturgical hermeneutics to i t s r e v i s i o n of t h e 1552 rite

indicates that i t does not succeed i n proposing an

acceptable or b e t t e r alternative.

1662 l o o k s back to a 'classical' normative structure whose

attempted shape i s as f o l l o w s :

1. P r o p o s a l o f t h e F a i t h i n the epistle.

2. R e f l e c t i o n on one's own death i n the psalms.

2. A p p r o p r i a t i o n o f t h e F a i t h i n the a c t of b u r i a l in faith.

3. P r o p o s a l o f p e r s o n a l f a i t h i n the final prayer and

collect.

The result i s an e m p h a t i c a l l y d i d a c t i c opening for the new

service, so t h a t a way of i n t e r p r e t i n g death has already

been determined by the time that the committal occurs. The

event of death i s now f a r more m e d i a t e d , and far less a

primary event, experienced without due preparation, i n the

linear s y n t a x of t h e whole rite. The rite i s , i n turn, far

more o p e n t o c r i t i c i s m on account of i t s dogmatic terms.

S i n c e the emphasis in this o r d e r i s on preliminary

instruction immediately following the i n t r o i t , the actual

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interment takes place i n the light of self-examination

p r o m p t e d by the s e t psalms and the e p i s t l e ' s exposition of a

theology of resurrection. Thereafter, the uncertainty of the

antiphon ("Man that i s born of a Woman"), t h e bleakness of

media vita, t h e f i r m v i n d i c a t i o n
t h eywvutsrponmlkihgfedcbaTLGCB of faith in the

committal, and the subsequent anthem ("I h e a r d a v o i c e from

heaven") constitute a choric interlude within the whole

service. On the anthem's n o t e of affirmation, the focus

shifts b r i s k l y to the living as members o f the elect, in the

thanksgiving, collect and grace. This neat quadripartite

division of introit, scripture, action and p r a y e r must be

rigorously interrogated as a specimen of that i d e a l i s a t i o n

of the text that makes t h e appropriation of a proposed world

a certainty, despite the apparent closedness of the human

situation that i s being addressed. This i s not to say that

the proposed s t r u c t u r e of interpretation i n the 1662 rite is

misleading, or inherently 'worse' t h a n e i t h e r 1549 or 1552.

More s e r i o u s l y , t h o u g h , the 1662 burial rite's anxiety to

give the i m p r e s s i o n of appropriation i n the textual order,

even though the whole rite i s f e t t e r e d by restrictions,

limits the capacity of the service to propose a world yet

further.

The epistle is strategically placed between the psalms and

the interment. I t builds on to the psalms' dawning

conviction that a life lived i n obedience to God will be

duly rewarded the absolute c e r t a i n t y of the resurrection,

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and has much t o o f f e r the bereaved as t h e y approach the

moment o f b u r i a l . For this reason, i t i s t o be r e g r e t t e d

that the order of t h e rite p l a c e s the antiphon a n dywvutsrponmlkihgfedcbaTLGCB

media

vita immediately after the e p i s t l e . I n 1549 and 1552, these

words c o n f r o n t an u n i n s t r u c t e d f e a r of m o r t a l i t y , death, and

divine judgment, and their bleak and uncertain cry speaks

eloquently of the state of mind of t h e b e r e a v e d . In 1662,

the developing tissue of c o n f i d e n c e and h o p e woven o u t of

the psalms and the epistle i s greatly weakened, as the rite

lapses back into despair.

The committal differs from 1552 i n one significant feature :

the d e f i n i t e article that changes " s u r e and certaine hope of

resurreccyon to e t e r n a l lyfe" to " s u r e and certein'hope of

the r e s u r r e c t i o n to eternal life." T h i s answer to the

scruples of t h e P r e s b y t e r i a n p a r t y a t the Savoy Conference

of 1661 over the possible inclusion of "persons living and

dying i n open and notorious sins" 1 9

i n the promises of

salvation c o m p r o m i s e s by asserting the general resurrection,

without promising i t to individuals. I t therefore sits

uneasily with the u n i v e r s a l certainty recently proclaimed in

1 9 . T h i s t i m e , t h e B i s h o p s d i d n o t h a v e t h e i r way, although
they were i n f a v o u r of reopening the p o s s i b i l i t y of p r a y e r
f o r t h e d e a d : "We s e e n o t why t h e s e w o r d s may n o t be s a i d
o f a n y p e r s o n whom we d a r e n o t s a y i s damned, a n d i t w e r e a
b r e a c h o f c h a r i t y t o s a y s o e v e n o f t h o s e whose r e p e n t a n c e
we do n o t s e e : f o r w h e t h e r t h e y do n o t i n w a r d l y a n d
h e a r t i l y r e p e n t , e v e n a t t h e l a s t a c t , who knows ? a n d t h a t
God w i l l n o t e v e n t h e n p a r d o n t h e m upon s u c h r e p e n t a n c e , who
d a r e s s a y ? I t i s b e t t e r t o be c h a r i t a b l e , and hope t h e
b e s t , t h a n r a s h l y t o condemn." J . P a r k e r op. c i t c c x c v
 293

t h e e p i s t l e , and makes n o t h i n g o f i t s remarkable promises,

especially :

Now t h i s I say, b r e t h r e n , t h a t f l e s h and b l o o d

cannot i n h e r i t t h e kingdom o f God ; n e i t h e r d o t h
c o r r u p t i o n i n h e r i t i n c o r r u p t i o n . Behold, I shew
you a Mystery, We s h a l l n o t a l l s l e e p ; b u t we
s h a l lzywvutsrponmlkihgfedcbaTSRPMLJIHFEDCBA
all be changed, i n a moment, i n t h e
t w i n k l i n g o f an eye, a t t h e l a s t trump ( f o r t h e
trumpet s h a l l sound) and t h e dead s h a l l be r a i s e d
i n c o r r u p t i b l e , and we s h a l l be changed.
(ER I I 857 : 1662 my i t a l i c s )

I t i s l e f t t o t h e anthem t o r e s t o r e hope and confidence

b e f o r e t h e r i t e moves r a p i d l y t o an i l l u s i o n o f c l o s u r e i n
t h e t h a n k s g i v i n g , c o l l e c t and grace.

The 1662 r i t e i s always overshadowed by i t s opening r u b r i c s

which ensure t h a t t h e dead belong t o l a w - a b i d i n g categories
w i t h i n t h e Church, and w i t h i n s o c i e t y . I t o n l y acknowledges
or reaches o u t t o a conforming p o p u l a t i o n , and i n so d o i n g ,
proposes a w o r l d which a l s o p r e s c r i b e s an a p p r o p r i a t e
community. vutsronlihgedcSLCA

6.11 Conclusion

This experiment w i t h p e r m u t a t i o n s o f r i t u a l a c t i o n begins t o

d e f i n e t h e fundamental i m p o s s i b i l i t y o f d e m o n s t r a t i n g t h e
c o n s o l a t o r y power o f t h e BCP f u n e r a l o r d e r s from t h e shape
of t h e s e r v i c e . The f i n d i n g s o f these r e a d i n g s indicate a
b a r r e n s i t u a t i o n , where t h e c o n g r e g a t i o n can never
 294

participate, and t h e r e f o r e never go t h r o u g h t h e i r own

necessary r i t e o f passage from g r i e f t o c o n s o l a t i o n . Prayer
Book f u n e r a l l i t u r g y i s most p a i n f u l l y and seriously
r e s t r i c t e d h e r e . Where i t might have c h a n n e l l e d t h e
mourners' f a i t h , o r t h e i r own "sure and c e r t a i n hope o f
[the] resurrection t o e t e r n a l l i f e " , t h r o u g h t h e statements
of t h e F a i t h i n t h e psalms and t h e e p i s t l e , f i n a l l y bringing
them back t o a s t r o n g e r apprehension o f p e r s o n a l f a i t h , i t
tends merely t o b r i n g them t o t h e end o f a f o r m a l p r o c e s s .

What t h e impasse suggests, a t l e a s t i n a r e a l i s t i c

i n t e r p r e t a t i o n which a l l o w s t h a t t h e s e r i t e s are not u s e l e s s
l i t u r g i c a l artefacts, and t h a t , i n some way, t h e y have g i v e n
c o n s o l a t i o n over almost f o u r hundred y e a r s , i s t h a t t h e r e i s
more t o r e c o n f i g u r i n g s u b j e c t i v i t y t h a n a t e x t - r e a d e r
encounter a l l o w s . Again and a g a i n , t h e e x p e r i e n c e o f death
p u t s s u b j e c t i v i t y a t r i s k , and asks e x i s t e n t i a l q u e s t i o n s
which deserve t o be e x p l o r e d , r a t h e r t h a n m a r g i n a l i s e d o r
i d e a l i s e d . As t h e d i s c u s s i o n of t h e ASB r i t e w i l l show, I do
not propose a p e r f e c t f u n e r a l , b u t a f u n e r a l t h a t can
address t h e needs o f t h e i n d i v i d u a l , and t h e needs of t h e
community, w i t h o u t l e g i s l a t i n g a g a i n s t e i t h e r . This
envisages a r i t e t h a t embraces t h e death o f t h e i n d i v i d u a l ,
and a p p r o p r i a t e s i t w i t h due s e n s i t i v i t y t o t h e f a c t that
w h i l e we w i l l a l l d i e , death i n t h e immediate sense
c o n t i n u e s t o b e l o n g t o t h e person who has d i e d . What t h e
mourners are e n t i t l e d t o t a k e from t h e e x p e r i e n c e i s an
 295

acknowledgement o f t h e i r own p a i n , g r i e f and l o s s , t h r o u g h

the c o m f o r t o f a s t r u c t u r e which denies none o f these aspects
of d e a t h . I t i s i n such a r e c o g n i t i o n t h a t we move c l o s e r t o
t h a t f u l l n e s s o f b e i n g , b o t h as i n d i v i d u a l s and as
communities, t h a t accepts and c e l e b r a t e s d e a t h as p a r t o f a
whole l i f e i n i t s j o u r n e y towards t h e Kingdom.
 296

CHAPTER : CREATIVEmihT TEE FUBSEJR&L RITE

mzywvutsrponmlkihgfedcbaTSRPMLJIHFE
ow Tm %&Tmm&Tim, SERVICE BOOK

7.1 From Th® Book o f Cosstmon Psayor t o Tfo® Alt@rna,tiv© vutsronlihgedcSLCA

S e r v i c n Book

Modern A n g l i c a n f u n e r a l l i t u r g y d i f f e r s from i t s
predecessors i n t h e Books of Common Prayer i n emphasis and
i n the f l e x i b i l i t y of i t s content, l a r g e l y because i t has
been c o n s c i o u s l y b u i l t around t h e t h e o l o g y o f E a s t e r . This
has t h e d u a l e f f e c t of connecting the f u n e r a l o f f i c e t o the
o f f i c e o f baptism t h r o u g h t h e i r shared language o f death and
r e s u r r e c t i o n , and o f emphasising t h e h o p e f u l aspect o f
C h r i s t i a n death i n t h e face o f g r i e f and bereavement. Thus
the cycle of C h r i s t i a n l i f e , from b i r t h , t o death, and
extended beyond death t o f u l l completion i n e t e r n a l l i f e , i s
made e x p l i c i t .

G e o f f r e y Rowell has s i n g l e d out t h e American E p i s c o p a l

Church f o r t h e l u c i d development o f t h i s p r o g r e s s i o n i n i t s
b u r i a l l i t u r g y , and has suggested that t h e Church o f England
could p r o f i t a b l y f o l l o w i t s example :

The r e c e n t l y r e v i s e d b u r i a l o f f i c e s o f t h e Church
of England, now p u b l i s h e d under t h e t i t l e o f
'Funeral Services', are still considerably
i n f l u e n c e d by t h e Prayer Book t r a d i t i o n , and t h e
sombre notes i n g e n e r a l c o n t i n u e t o predominate.
By contrast t h e new b u r i a l services of the
E p i s c o p a l Church i n America draw on a w i d e r range
of t r a d i t i o n a l l i t u r g y and a r e much more c l e a r l y
 297

marked by t h e E a s t e r j o y t h a t c h a r a c t e r i z e d t h e
f u n e r a l l i t u r g i e s of the e a r l y church. 1

Rowell demonstrates that

[t]here i s . . . a clear structure i n [the

E p i s c o p a l ] o r d e r w i t h t h e body b e i n g brought i n t o
church, o r t h e f u n e r a l s e r v i c e b e g i n n i n g , w i t h t h e
s e r i e s o f sentences e x p r e s s i n g b o t h C h r i s t i a n hope
and human need and sorrow i n death, and ending,
a f t e r t h e r e a d i n g o f s c r i p t u r e , and p r a y e r , and
possibly the celebration of the Eucharist, with
E a s t e r a f f i r m a t i o n s . That note i s muted i n t h e
English revisions, though i f some of the
a d d i t i o n a l p r a y e r s are used i t would sound more
clearly. 2

His p r e f e r e n c e f o r a r i t e c o n s i s t i n g o f a p l a i n l y demarcated
sequence o f e x p l i c i t p r o c l a m a t i o n s , and ending w i t h an
a f f i r m a t i o n of b e l i e f i n the r e s u r r e c t i o n o f Christ i s
e n t i r e l y v a l i d . I t i s , n e v e r t h e l e s s , n o t t h e o n l y way, b u t
o n l y t h e s i m p l e s t way, o f d e s c r i b i n g t h e p o s s i b l e e f f e c t o f
the f u n e r a l s e r v i c e on t h e bereaved. The w e l l - o r d e r e d and

1. G e o f f r e y RowellzywvutsrponmlkihgfedcbaTSRPMLJIHFEDCBA
The Liturgy of Christian Burial London :
A l c u i n Club/SPCK, 1977 102 Rowell bases h i s d i s c u s s i o n on
the S e r i e s I I I p r o p o s a l s f o r f u n e r a l s , a u t h o r i s e d f o r use i n
1975. These were adopted as t h e y s t o o d i n The Alternative
Service Book 1980.
2. i b i d 109 The same p r i n c i p l e has governed r e f o r m i n Roman
C a t h o l i c f u n e r a l r i t e s . Thus R i c h a r d R u t h e r f o r d comments :
I t was w i t h g r e a t wisdom t h a t t h e Constitution on
the Sacred Liturgy . . . e s t a b l i s h e d t h e p a s c h a l
c h a r a c t e r o f C h r i s t i a n death as t h e p r i n c i p l e o f
r e f o r m i n g t h e C a t h o l i c r i t e o f b u r i a l . The Church
confesses i n f a i t h and p r a c t i c e t h a t C h r i s t i a n
l i f e i s l i f e b o r n o f t h e p a s c h a l mystery - l i f e
t h a t p r o c l a i m s t h e message and t h e meaning o f t h e
death and r e s u r r e c t i o n o f Jesus. I t i s t h r o u g h
l i v i n g out i n p r a c t i c e i t s f a i t h i n t h e paschal
mystery t h a t t h e Church bears w i t n e s s t o t h e
Kingdom o f God, b o t h p r e s e n t and t o come.
The Death of a Christian : The Rite of Funerals New York :
Pueblo P u b l . Co., 1980 115-116
 298

p r e c i s e l y a r t i c u l a t e d p a t t e r n assumes t h a t c o n s o l a t i o n can
be p r o v i d e d , and r e s u r r e c t i o n a s s e r t e d , o n l y as t h e r e s u l t
of t h e completed process o f t h e f u n e r a l . I n o t h e r words, i t
operates on t h e premise o f a seamless p r o g r e s s i o n from g r i e f
t o hope, a r e s t i t u t i o n o f o r d e r , and a r e c o v e r y o f f a i t h i n
t h e face o f death.

A g a i n s t t h i s r a t h e r i d e a l i s t i c approach t o p a s t o r a l l i t u r g y ,
t h e p r e s e n t c h a p t e r w i l l suggest t h a t t h e f u n e r a l i s a
complex form o f c o n s o l a t i o n , which depends as much on t h e
stages i n t h e l i n e a r movement as on t h e f i n a l accomplishment
of t h e r i t e . The s i g n s and promises o f c o n s o l a t i o n must t a k e
r o o t i n t h e consciousness o f t h e bereaved as t h e s e r v i c e
u n f o l d s , even i f a f u l l e r grasp o f t h e i r p o w e r f u l address t o
t h e bereavedzywvutsrponmlkihgfedcbaTSRPMLJIHFEDCBA
and t o t h e deceased has t o a w a i t t h e c o m p l e t i o n
of t h e s e r v i c e . This view o f t h e whole a c t i o n as t h e g r a d u a l
a p p r o p r i a t i o n o f a proposed w o r l d o f s a l v a t i o n and assurance
also allows t h e congregation t o f i n d i t s e l f b u i l t i n t o the
s t r u c t u r e o f p r o p o s i t i o n and, i f o n l y s u b c o n s c i o u s l y , t o
c o n s i d e r i t s f u t u r e l i f e as a r e c o n f i g u r e d community from an
e a r l y stage i n t h e s e r v i c e .

This mode o f r e c o n s t r u c t i o n i n t h e moment o f g r i e f has a

g r e a t d e a l i n common w i t h E r i c Smith's r e f l e c t i o n s on t h e
s e c u l a r form o f e l e g y :

. . . a t t h e h e a r t o f e l e g y i s a d u a l i t y . The v e r y
process of ordering g r i e f , whether real or
 299

imaginary, into a work o f a r t may be t h e

c o n s o l a t i o n t h e search f o r which i s t h e o s t e n s i b l e
s u b j e c t o f t h e poem. The f i n d i n g o f form c o i n c i d e s
w i t h t h e d e f e a t o f g r i e f and t h e f i n i s h e d work i s
i n some sense a t r i u m p h over Time. 3

Smith i s q u i c k t o defend t h e " a r t i s t i c whole" i n a c l i m a t e

where s o l i d l y r e i f i e d c o n t e n t seems a l l - i m p o r t a n t :

. a monument i s i n o r i g i n merely something

which reminds, a memorial, n o t n e c e s s a r i l y an
u n w i e l d y s t a t u e . I t i s e s s e n t i a l l y an o b j e c t , a
u n i t y , and i t i s t h e paradox o f a r t , and t h e core
of personal elegy, that a sequence of
communicating words, produced by s e l f - e x p r e s s i o n
and a b l e t o i n f l u e n c e t h e reader by example, may
become a monument, a symbol which, though i t i s
read as a sequence, i s n e v e r t h e l e s s more t h a n a
sequence.
Thus t h e e l e g y which a r r i v e s a t a c o n s o l a t i o n
does n o t l e a v e us w i t h c o n s o l a t i o n and say t h a t
t h e problem i s s o l v e d . I t p r e s e n t s us w i t h t h e
quest, i n s e p a r a b l e from i t s e n d i n g i n t h e work o f
art. 4

The approach I s h a l l be making towards t h e ASB's f u n e r a l

l i t u r g y i n t h i s c h a p t e r stands on t h e same hermeneutic
ground t h a t i m p l i c i t l y s u p p o r t s Smith's argument. J u s t as
t h e e l e g i a c monument i s b o t h t h e r e s u l t o f an e f f o r t t o
express g r i e f , and t h e reminder t h a t g r i e f i s acknowledged,
so t h e f u n e r a l i s t h e l i t u r g i c a l monument t o g r i e f a t t h e
death o f a member o f t h e community, and t h e process t h a t
takes t h e community f o r w a r d t o d i s c o v e r c o n s o l a t i o n .

3. E r i c SmithzywvutsrponmlkihgfedcbaTSRPMLJIHFEDCBA
By Mourning Tongues : Studies in English
Elegy I p s w i c h : B o y d e l l Press; New Jersey : Rowan &
L i t t l e f i e l d , 1977 2 1
4. i b i d 2 1
 300

I t would be i r r e s p o n s i b l e i n t h e extreme t o c l a i m t h a t t h e
f u n e r a l cures g r i e f , and concludes i t s work w i t h t h e
bereaved as soon as t h e c o m m i t t a l has been s a i d and t h e
f i n a l prayers f i n i s h e d . I t i s t h e task o f f u n e r a l l i t u r g y t o
j o i n i t s e l f t o t h e c o n d i t i o n o f bereavement i n a p r o g r e s s i v e
r a t h e r t h a n i n a s t a t i c way, perhaps o f f e r i n g promises which
seem a l i e n o r u n r e c o g n i s a b l e t o t h e mourners i n t h e i r g r i e f ,
but n e v e r t h e l e s s a s s e r t i n g an i n d i s s o l u b l e connection
between human agony and t h e promise o f e t e r n a l l i f e . The
assignment i s more d i f f i c u l t t h a n i t appears, s i n c e , unlike
o t h e r C h r i s t i a n r i t e s o f passage ( n o t a b l y b a p t i s m and
m a r r i a g e ) , t h e f u n e r a l has i t s s t a r t i n g p o i n t i n t e r m i n a t i o n
and separation, n o t welcome, i n c l u s i o n and c e l e b r a t i o n . I t s
r e s p o n s i b i l i t y i s t o draw g r i e f , shock and l o s s ( t h e
e m o t i o n a l consequences o f severed human bonds) i n t o t h e
r e c o n t e x t u a l i z i n g process as a necessary f o u n d a t i o n for the
r e s t o r a t i o n and r e a f f i r m a t i o n o f t h e d i s r u p t e d relationship
under new c o n d i t i o n s . Thus, w h i l e we t h i n k o f f u n e r a l s i n
monumental terms, as e n t i t i e s a t t a c h e d t o p a r t i c u l a r
individuals, the l i t u r g i c a l r i t e i s o n l y ever completed i n a
formal sense.

The a p p r o p r i a t i o n o f a proposed w o r l d o f assurance cannot be

completed w i t h i n t h e space o f t h e b u r i a l s e r v i c e , f o r two
reasons. N e g a t i v e l y speaking, a p p r o p r i a t i o n , i n t h i s case,
i s subject t o a g r e a t many d i f f i c u l t i e s , i n c l u d i n g anger,
g r i e f , remorse, and t h e f a i l u r e o f b e l i e f . I n t o t a l , these
 301

f a c t o r s come t o r e p r e s e n t a c o n t r a - f l o w which c o n s t a n t l y
t h r e a t e n s t o impede t h e s e q u e n t i a l l i t u r g i c a l p r o c e s s . On
the p o s i t i v e s i d e , t h e k i n d o f assurance o f f e r e d - n o t h i n g
l e s s t h a n t h e r e s u r r e c t i o n o f t h e dead t o e t e r n a l l i f e - is
by i t s n a t u r e beyond t h e c h r o n o l o g i c a l t e r m i n u s o f t h e
l i t u r g i c a l a c t which proposes i t .

A l l t h a t we can say o f a p p r o p r i a t i o n i n t h i s case, i s t h a t

i t embodies and r e p r e s e n t s t h e community's quest f o r
r e c o n f i g u r a t i o n a f t e r t h e r u p t u r e caused by death. Far from
i g n o r i n g the paschal theology of r e s u r r e c t i o n , the ASB
f u n e r a l recognises, i n a t i g h t l y condensed v e r s i o n , t h e
l e n g t h y adjustments t h a t t h e c o n g r e g a t i o n w i l l have t o
p e r f o r m i n o r d e r t o get back i n t o f u l l r e l a t i o n s h i p w i t h t h e
deceased. By g i v i n g a more prominent p l a c e t o g r i e f ,
u n c e r t a i n t y , anger, and a sense o f s i n , i n sum, a l l those
n e g a t i v e f o r c e s which a f f l i c t t h e p r o t a g o n i s t s i n t h e Gospel
accounts o f t h e p a s s i o n and r e s u r r e c t i o n o f Jesus, i t
p r e s e n t s a h e a l t h y c h a l l e n g e t o t h e r e c e i v e d terms o f t h e
p a s c h a l framework . I n t h i s way,
5
t h e l i n e a r sequence o f t h e
f u n e r a l r e v e a l s breaks and d i s r u p t i o n s t h a t d i s t u r b a sense

5. R i c h a r d R u t h e r f o r d has s a i d t h a t " [ t ] h e r e i s no g r e a t e r
t h r e a t t o f a i t h i n t h e p a s c h a l mystery t h a n t h e phenomenon
of d e a t h " op. c i t 116. This b e g i n s , o f course, w i t h t h e
assumption t h a t t h e f u n e r a l r i t e i s d e a l i n g w i t h b e l i e v e r s .
A broader model would t a k e i n t o account t h e p o s s i b i l i t y o f a
c o n g r e g a t i o n which i n c l u d e d a t h e i s t s , a g n o s t i c s , and those
( b e l i e v e r s and n o n - b e l i e v e r s a l i k e ) who f e e l angry and
b e t r a y e d as a consequence o f death.
 302

of o r d e r l y progression, but g i v e e f f e c t i v e and necessary

r e c o g n i t i o n t o human doubt and f e a r i n t h e face of death.

S t r u c t u r a l i n t e r r u p t i o n s o f t h e k i n d I have d e s c r i b e d
adumbrate a more g e n e r a l c o n d i t i o n i n t h e e x p e r i e n c e of
bereavement. The l i v i n g have t o c o n f r o n t t h e i r own grief and
f r u s t r a t i n g separation from t h e deceased, knowing t h a t these
s t a t e s are answered i n t h e e t e r n a l promise o f God, although
t h e i r e a r t h l y s o l u t i o n i n t h e p r e s e n t i s not precisely
mapped o u t . The d u a l s i t u a t i o n i n the s e r v i c e i t s e l f bears
t h i s out, g i v e n i t s coherent l i n e a r s t r u c t u r e o f f a r e w e l l
(moving from t h e i n t r o i t and sentences o f consolation,
t h r o u g h t h e psalmody, t h e r e a d i n g s which o f f e r i n s t r u c t i o n
about death, t h e p r a y e r s f o r the bereaved and f o r the
deceased, t h e c o m m i t t a l , and the c l o s i n g p r a y e r s ) , coupled
w i t h a set of i n d i v i d u a l l y complex p r o p o s i t i o n s which do not
o f f e r any f i n a l s o l u t i o n s t o t h e mystery of death and
eternal l i f e . I n t h e end, t h e l i t u r g y almost seems t o be
working against itself. I t s s t r u c t u r e proposes a C h r i s t i a n
ideology o f death, founded on a c r e d a l p o s i t i o n , i n tandem
w i t h , or p i t c h e d a g a i n s t , a number o f g e s t u r e s a t the
horizon o f the Kingdom o f God t h a t express b o t h t h e
c o n v i c t i o n t h a t such an h o r i z o n e x i s t s and deep a n x i e t y over
t h e way i t i s t o be reached.
 303

I t i s these i n t e r n a l p r o p o s i t i o n s t h a t p r e s e n t c h a l l e n g e s t o
the p r o m i s s o r y s t r u c t u r e o f l i t u r g y , o f t e n by exposing
6

doubt, f e a r , and weakness i n t h e v e r y moment t h a t t h e y o f f e r

c o n s o l a t i o n . This i s why t h e modern r i t e s h o u l d r e t a i n t h e zywvutsrponmlk
media vita , and why we have t o remember t h e dark p l a c e s and
7

reminders o f s i n and m o r t a l i t y i n t h e psalms. I t also

e x p l a i n s why t h e r e a d i n g s admit q u e s t i o n s and u n c e r t a i n t i e s ,
and prompt s e l f - e x a m i n a t i o n on t h e p a r t o f t h e bereaved. For
t h e y a r e , i n f a c t , t h e s i g n s o f t h e Kingdom, a p p e a r i n g i n
the v e r y absence o f t h e Kingdom. As Tony W a l t e r shows i n
d i s c u s s i n g t h e s t r a i n p l a c e d on b e l i e f a t t h e t i m e o f d e a t h :

. most people, and e s p e c i a l l y t h e bereaved,

b o t h b e l i e v e and don't b e l i e v e . Only s e c t a r i a n s
and a t h e i s t s c l a i m t o know w i t h c e r t a i n t y what
happens when we d i e .
One wise A n g l i c a n deacon I know never says a t a
f u n e r a l 'This i s what I b e l i e v e . . .', o r 'This
i s what we b e l i e v e . . .', b u t 'This i s t h e
Christian belief . . . .' Her own f a i t h i s
c h a l l e n g e d by d e a t h and i s n o t s t r o n g enough f o r
the p a i n f a c i n g h e r ; she understands t h a t i t i s
not h e r own f a i t h t h a t c a r r i e s t h e c o n g r e g a t i o n ,
but t h e f a i t h o f t h e church. She understands t h a t
at t h i s p o i n t she i s p l a y i n g n o t h e r s e l f b u t t h e
role of the priest representing the Christian
faith. 8

6. The e x p l o r a t i o n o f l i t u r g i c a l promises i n Chapter F i v e ' s

d i s c u s s i o n o f b a p t i s m extends r e a d i l y t o address t h e promise
of t h e Kingdom, which i s t h e bedrock o f t h e e u c h a r i s t and
the r i t e o f b u r i a l i n an e q u a l l y u r g e n t sense.
7. R.C.D. Jasper & Paul F. Bradshaw r e g a r d t h i s as a gloomy
hangover from t h e medieval r i t e , r e t a i n e d o n l y o u t o f
deference t o t r a d i t i o n . A Companion to The Alternative
Service Book 4 03
8. Tony W a l t e r Funerals and How to Improve Them London :
Hodder & Stoughton, 1990 241
 304

T h i s i n t u r n sheds l i g h t on what has become a c e n t r a l

problem : l i t u r g y ' s d e f i n i t i v e appropriation of the
hermeneutic c i r c l e i n t h e r e l a t i o n s h i p between t h e p e r s o n a l
f a i t h o f w o r s h i p p e r s , and t h e p r o f e s s e d F a i t h o f t h e Church.
Where a smooth t r a n s i t i o n from g r i e f t o c o n s o l a t i o n w i l l
speak of t h e promises o f t h e F a i t h , each moment o f t h e
process makes demands on t h e p e r s o n a l f a i t h o f mourners.
Indeed t h e s t a t u s guo o f b e l i e f , which i s t h e F a i t h , has t o
be f r a c t u r e d a l o n g i t s f a u l t l i n e s i n o r d e r f o r t h e l e a p o f
f a i t h towards t h e a p p r o p r i a t i o n o f t h e s c r i p t u r a l promises
embedded i n t h e l i t u r g y t o occur.

What we have t o determine i s how, on any terms, t h e

f r e q u e n t l y r e p e a t e d phrases o f t h e f u n e r a l s e r v i c e p e r f o r m
t h e i r t a s k , and achieve t h e i r impact under o f t e n a g g r e s s i v e
c o n d i t i o n s . G e o f f r e y Rowell quotes A l a s d a i r M a c l n t y r e who,
speaking i n t h e l a t e 1960's, lamented t h e inadequacy o f
contemporary C h r i s t i a n i t y ' s response t o death :

I am n o t t a l k i n g now about a simple i n t e l l e c t u a l

a b i l i t y t o produce f o r m u l a s i n which we can say
what we b e l i e v e about death. I am t a l k i n g about
those s i t u a t i o n s i n which we a r e f o r c e d t o ask
o u r s e l v e s i f i n t h e face o f a c t u a l deaths we can
go on r e p e a t i n g these f o r m u l a s . This i s one o f t h e
g r e a t c u l t u r a l and s o c i a l gaps i n our l i v e s , b u t
i t i s q u i t e c l e a r t h a t i n face o f t h i s p a r t i c u l a r
c r i s i s C h r i s t i a n s have been i n t h e same d i f f i c u l t y
as everyone e l s e . . . . The f a c t i s t h a t
contemporary Christianity sayszywvutsrponmlkihgfedcbaTSRPMLJIHFEDCBA
nothing about
death. 9

9. op. c i t 112. Rowell quotes A l a s d a i r M a c l n t y r e

Secularization and Moral Change London, 1967 60-70
 305

Rowell p o i n t s o u t t h a t M a c l n t y r e ' s concern i s w i t h t h e gap

between r e a l e x p e r i e n c e and p r o f e s s e d b e l i e f . Christianity,
i n h i s view, o f f e r s no p r i v i l e g e d i n s i g h t s i n t o t h e s u b j e c t
of d e a t h . L i t u r g y , on t h e o t h e r hand,zywvutsrponmlkihgfedcbaTSRPMLJIHFEDCBA
can p r o v i d e a
response, o r a t l e a s t a programme f o r response, by t a k i n g up
what Rowell terms t h e " p a s t o r a l c h a l l e n g e " t o promote
r e f l e c t i o n on t h e p a r t o f C h r i s t i a n s , b o t h on " t h e i r own
death and t h e deaths o f o t h e r s . " This c h a l l e n g e must a l s o
h e l p b e l i e v e r s t o d i s c o v e r and use " t h e resources o f t h e
Christian t r a d i t i o n . " I n short, "[a]ny Christian b u r i a l
l i t u r g y must r e f l e c t t h e f u l l n e s s o f t h a t t r a d i t i o n , and use
i t c r e a t i v e l y t o m i n i s t e r t o t h e needs o f t h e b e r e a v e d " . 10

The " p a s t o r a l c h a l l e n g e " n e v e r t h e l e s s remains a somewhat

evanescent concept, u n l e s s i t can be shown t o be answerable
to t h e kinds of c r i t i c a l q u e s t i o n s which can be d i r e c t e d a t
the language and s t r u c t u r e o f l i t u r g y i t s e l f . This i s
p a r t i c u l a r l y i m p o r t a n t i n view o f t h e r e s i s t a n c e s which, as
I have argued, h e r m e n e u t i c a l a n a l y s i s encounters i n t h e BCP
b u r i a l r i t e s . I f t h e ASB s e r v i c e , which i n c l u d e s many o f t h e
same s c r i p t u r a l q u o t a t i o n s and t r a d i t i o n a l p r a y e r s as i t s
BCP a n c e s t o r s , i s an advance on t h e e a r l i e r forms i n terms
of i t s p a s t o r a l e f f i c a c y , we w i l l need t o c o n s i d e r t h e
f a c t o r s which i n v e s t them w i t h t h e power t o console, by
c o n s t r u c t i n g a response t o death, and hence save them from
10. i b i d 112
 306

sounding t r i t e and h o l l o w i n t h e face o f t h e raw human g r i e f

they c o n f r o n t .

Thus a k i n d o f t e n s i o n develops between t h e r e c o g n i z a b l e

repeated u t t e r a n c e , and t h e o n e - o f f , never-to-be-repeated
u t t e r a n c e , l i n k e d u n i q u e l y t o t h i s person and t h i s
congregation. What we need i s a mode f o r a d d r e s s i n g Death, zywvutsrponmlk

and a mode f o r d e a l i n g w i t h N's d e a t h a t t h i s particular

time : an a c t o f r e p e t i t i o n , and a h i g h l y s p e c i f i c a c t o f
remembrance t h a t d i g n i f i e s t h e w e l l - w o r n speech a c t w i t h i t s
own o r i g i n a l i t y . vutsronlihgedcSLCA

7.2 Addrsssing the L i v i n g

For t h e purposes o f e x p l o r i n g t h e ASB r i t e o f b u r i a l as a

p o t e n t i a l w o r l d o f c o n s o l a t i o n , remembrance and assurance,
and a l a s t l e a v e - t a k i n g which t h e mourners can make
d i s t i n c t i v e l y t h e i r own, I w i l l d i s t i n g u i s h t h r e e forms i n
the r i t e s f o r the funerals o f adults :
ASB I : The f u n e r a l s e r v i c e w i t h o u t Holy Communion, w i t h
the i n t r o i t sentences, psalms, r e a d i n g s , sermon, and p r a y e r s
f o l l o w i n g i n o r d e r , and l e a d i n g up t o t h e c o m m i t t a l and
closing prayer.

ASB I I : The s e r v i c e w i t h o u t h o l y communion, w i t h t h e

committal f o l l o w i n g t h e sermon, b u t p r e c e d i n g the prayers.
 307

ASB I I I : The s e r v i c e w i t h h o l y communion w i t h t h e c o m m i t t a l

p l a c e d a t t h e end o f t h e e n t i r e s e r v i c e , a f t e r the
administration o f communion and post-communion p r a y e r s .

ASB I I i s t h e model about which I s h a l l have l e a s t t o say,

except t o note t h a t i t s o r g a n i s a t i o n makes i t c l o s e r t o t h e
BCP form o f 1662 t h a n e i t h e r ASB I o r ASB I I I . I s h a l l
begin, therefore, w i t h a d e t a i l e d survey o f ASB I , b e a r i n g
i n mind t h e p r o p o s a l s i t makes t o t h e c o n g r e g a t i o n about t h e
w o r l d t o which t h e y commit t h e deceased, t h e i r own
c o n t i n u i n g r e l a t i o n s h i p t o t h e deceased; t h e i r r e l a t i o n s h i p
t o t h e i r p r e s e n t s i t u a t i o n , and t o t h e l i f e t o come.

I n t h e course o f d i s c u s s i n g t h e Prayer Book b u r i a l o f f i c e s ,

I have commented on t h e d i s o r i e n t a t i n g e f f e c t o f t h e i n t r o i t
sentences. The ASB goes some way towards i m p r o v i n g t h i s
s i t u a t i o n i n t h e compulsory f i r s t sentence, by e x p l i c i t l y
p o s i t i n g Jesus as t h e a u t h o r o f t h e promise t h a t w i l l be t h e
founding proposition of the b u r i a l r i t e :

Jesus s a i d , I am t h e r e s u r r e c t i o n and I am t h e
l i f e ; he who b e l i e v e s i n me, though he d i e , y e t
s h a l l he l i v e , and whoever l i v e s and b e l i e v e s i n
me s h a l l never d i e .zywvutsrponmlkihgfedcbaTSRPMLJIHFEDCBA
John 11.25, 26
(ASB 307)

The c a r e f u l l y chosen s t a t e m e n t s , one o r more o f which may

follow the f i r s t sentence, f u n c t i o n p r i m a r i l y t o remind t h e
community o f t h e promises made by God t h r o u g h o u t h i s t o r y .
 308

They a l s o have t h e a n a l y t i c a l t a s k o f e x p o s i n g t h e F a i t h
t h a t c o n s t i t u t e s t h e i n t e g r i t y o f t h e b e l i e v i n g community,
and hence mine t h e b i b l i c a l resources f o r evidence o f t h e
promise o f r e s u r r e c t i o n and e t e r n a l l i f e . The community's
stance t o w a r d God, and t o w a r d t h e grounds o f t h e i r own
b e l i e f i n t h e r e s u r r e c t i o n o f t h e dead, i s t h u s identified
b e f o r e t h e y address t h e i r r e l a t i o n s h i p t o t h e deceased :

We b r o u g h t n o t h i n g i n t o t h e w o r l d , and we t a k e
n o t h i n g o u t . The L o r d g i v e s , and t h e Lord t a k e s
away : b l e s s e d be t h e name o f t h e Lord.zywvutsrponmlkihgfedcbaTSRPMLJIHFEDCB
1 Timothy
6. 7; Job 1.21
The e t e r n a l God i s your r e f u g e , and underneath a r e
the e v e r l a s t i n g arms. Deuteronomy 33.21
The s t e a d f a s t l o v e o f t h e L o r d never ceases, h i s
compassion never f a i l s : every morning t h e y a r e
renewed. Lamentations 3.22, 23
Blessed a r e those who mourn, f o r they shall be
c o m f o r t e d . Matthew 5.4
God so l o v e d t h e w o r l d t h a t he gave h i s o n l y Son,
t h a t whoever b e l i e v e s i n him s h o u l d n o t p e r i s h ,
but have e t e r n a l l i f e . John 3.16
I am sure t h a t n e i t h e r death, nor l i f e , n o r
angels, n o r p r i n c i p a l i t i e s , n o r powers, n o r t h i n g s
p r e s e n t , nor t h i n g s t o come, n o r h e i g h t , n o r
depth, n o r a n y t h i n g e l s e i n a l l c r e a t i o n , w i l l be
a b l e t o s e p a r a t e us from t h e l o v e o f God i n C h r i s t
Jesus our Lord. Romans 8.38, 39

Eye has n o t seen, n o r ear heard, n o r t h e h e a r t o f

man conceived, what God has p r e p a r e d f o r those who
l o v e him. 1 Corinthians 2. 9
We b e l i e v e t h a t Jesus d i e d and rose a g a i n ; and so
i t w i l l be f o r those who d i e d as C h r i s t i a n s ; God
w i l l b r i n g them t o l i f e w i t h Jesus. Thus we s h a l l
always be w i t h t h e Lord. Comfort one another w i t h
t h e s e words. 1 Thessalonians 4.14, 18
(ASB 307-308)
 309

A l t h o u g h t h e substance o f t h e opening q u o t a t i o n s sharpens

t h e focus o f t h e BCP model, t h e c u r i o s i t y o f t h i s early
s e c t i o n i s t h e t o t a l absence o f e x p l i c i t l y performative
speech a c t s . E s s e n t i a l l y , n e i t h e r t h e u t t e r a n c e s nor t h e
mourners have a c o n t e x t a t t h i s stage, except f o r t h e t a c i t
consensus t h a t ' t h i s i s N's f u n e r a l ' , so t h a t t h e mourners
are disempowered. G r e a t e r p r e c i s i o n can be achieved i f we
use the Austinian categories of locutionary, i l l o c u t i o n a r y
and p e r l o c u t i o n a r y a c t s once a g a i n .

The opening sentences o f t h e f u n e r a l s e r v i c e b e l o n g t o t h e

c a t e g o r y o f l o c u t i o n a r y a c t s , s i n c e no r e s u l t s a r e p o s i t e d
as e n s u i n g from t h e i r performance. While i nyxwvutrponmlkihgfedcbaTSRNCBA
meaning t h e y
convey t h e r i c h assurance o f God's promise o f e t e r n a l life
to a l l b e l i e v e r s , t h r o u g h t h e death and r e s u r r e c t i o n o f
Jesus, t h e r e i s as y e t no i n d i c a t i o n o f t h e k i n d o f force
t h e y w i l l be a b l e t o produce i n t h e s e r v i c e . This i s an
instance of the sort of l i t u r g i c a l i n t e r r u p t i o n noticed
e a r l i e r . I n a b l e a k way, as t h e p r o s p e c t o f promises t h a t
l a c k t h e means o f f u l f i l m e n t , t h e y p r e s e n t what de Man would
c a l l an aporia. W i t h g r e a t e r optimism, however, we could
t h i n k o f t h i s f i r s t p a r t o f t h e r i t e i n terms o f t h e
" d i s o r i e n t a t i o n " o f f e r e d by Ricoeur, whose e v e n t u a l
consequence i s always " r e o r i e n t a t i o n " ( S p e c i f i c i t y 1 1 4 ) .
Thus t h e w o r l d b e i n g proposed i s n o t o f f e r e d w i t h a
statement o f t h e i m p o s s i b i l i t y o f a p p r o p r i a t i n g i t :
 310

instead, the c o n g r e g a t i o n i s asked t o w a i t upon t h e promise,

and not t o g i v e up i n d e s p a i r .

The s t r o n g l y p e t i t i o n a r y and c r e d a l response o f t h e first

congregational prayer celebrates the f a c t t h a t the community
has an anchor t o s t a b i l i s e t h e r e s p o n s i b i l i t y t h e y will
assume f o r the dead. But i t does not h i d e c e r t a i n doubts as
t o the adequacy o f t h i s e a r l y p r o p o s i t i o n t o s u s t a i n belief:

Heavenly F a t h e r ,
i n your Son Jesus C h r i s t
you have g i v e n us a t r u e f a i t h and
a sure hope.
S t r e n g t h e n t h i s f a i t h and hope i n us
a l l our days,
t h a t we may l i v e as t h o s e who b e l i e v e i n
t h e communion o f s a i n t s ,
t h e f o r g i v e n e s s of s i n s ,
and t h e r e s u r r e c t i o n t o e t e r n a l l i f e ;
t h r o u g h your Son Jesus C h r i s t our L o r d .
Amen.
(ASB 308)

Yet t h e p r a y e r a l s o r e f e r s t o the i n i t i a l series of

l o c u t i o n a r y acts ("you have g i v e n us a t r u e f a i t h and a sure
hope") i n an i m p o r t a n t r e v i s i o n a r y way. This t i m e , i t begins
t o c l a i m , as a c o n t e x t and an o r i e n t a t i o n f o r t h e
utterances, t h a t God has o f f e r e d these promises so t h a t the
mourners might indeed b e l i e v e i n the three credal
propositions : "the communion o f s a i n t s , t h e f o r g i v e n e s s o f
s i n s , and the r e s u r r e c t i o n t o e t e r n a l l i f e . " Thus, i n making
demands on t h e semantic c o n t e n t o f t h e quoted m a t e r i a l , i t
 311

focuses t h e e n e r g i e s o f t h e a u t h o r i t a t i v e , b u t u n d i r e c t e d
biblical material.

7.3 M e e t i n g th® Dead.

Up t o t h i s p o i n t , n e i t h e r t h e deceased n o r t h e f a c t o f h i s
or h e r death has been mentioned i n so many words. Two
arguments can be advanced f o r t h i s d e l a y . I n t h e f i r s t
p l a c e , t h e c o n t e x t i s p r e - g i v e n , e s t a b l i s h e d by consensus on
t h e p a r t o f t h e mourners and t h e m i n i s t e r , s i n c e f u n e r a l s
are always t h o u g h t o f as 'N's f u n e r a l . I n t h e second p l a c e ,
1

t h e r a t i o n a l e o f t h e opening s e c t i o n s o f t h e s e r v i c e seeks
to present the congregation w i t h t h e foundations or p o s s i b l e
f o u n d a t i o n s o fyxwvutrponmlkihgfedcbaTSRNCBA
their b e l i e f , based on t h e promises o f God.
This i s t h e p r e c u r s o r t o any commitments t h e y will
subsequently make on b e h a l f o f t h e deceased. The psalms
which f o l l o w t h e opening p r a y e r appear, t h e n , on f i r s t
i n s p e c t i o n , t o c o n t i n u e t h e g r o u n d i n g process. Their
i n c l u s i o n pursues t h e now f a m i l i a r method o f b i b l i c a l
q u o t a t i o n , and i t i s a v i t a l part of t h e i r function that
t h e y s h o u l d a l l o w t h e bereaved t o b e g i n actively
a p p r o p r i a t i n g t h e comfort o f communication w i t h God, as t h e y
repeat t h e p s a l m i s t ' s words f o r themselves. But t h i s account
by no means exhausts t h e i r l i t u r g i c a l f u n c t i o n a t t h e
p r e s e n t stage o f t h e r i t e , f o r t h e y a r e a l s o v e h i c l e s which
carry the congregation f o r w a r d i n t o an encounter with the
dead, as t h e y t r a c e t h e course o f t h e i r sorrow i n words a t
 312

once as c l o s e and as f a r away from t h e i r own e x p e r i e n c e as

t h e y choose t o make them.

Ronald Jasper and Paul Bradshaw have demonstrated t h e

t h i n k i n g b e h i n d t h e c h o i c e o f psalms 23, 90, 121, and 130 as
p r i n c i p a l options ( t h e ASB r u b r i c suggests t h a t one o r more
o f these be used, and p r o v i d e s s e v e r a l f u r t h e r
alternatives): psalm 23 i s a psalm o f c o n s o l a t i o n ; psalm 90
i s a t r a d i t i o n a l lament; psalm 121 i s a form o f b l e s s i n g f o r
someone g o i n g on a j o u r n e y ; psalm 130 i s a form o f
penance . C o n s t r a i n t s o f t i m e w i l l ,
11
o f course, d i c t a t e t h e
s e l e c t i o n made a t a ' r e a l ' f u n e r a l , b u t g i v e n t h i s
p e r s u a s i v e l o g i c , t h e r e i s good reason t o make a l l four
mandatory i n t h e ' i d e a l ' f u n e r a l . Assuming such a s i t u a t i o n ,
however, i t i s e s s e n t i a l t o remember t h a t t h e f o u r psalms
are p r i n t e d i n ascending n u m e r i c a l o r d e r i n t h e ASB, and n o t
i n t h e l o g i c a l o r d e r which would s u r e l y r u n as f o l l o w s :
130, 90, 121, 23, i . e . penance, lament, f a r e w e l l ,
consolation. I n t h e r e v i s e d o r d e r , t h e s e well-known
formulae s y s t e m a t i c a l l y p r e p a r e t h e l i v i n g t o r e f l e c t on
t h e i r p r e s e n t c o n d i t i o n and t h a t o f t h e deceased, b e f o r e t h e
a c t o f c o m m i t t a l . They p l a c e t h e bereaved g e n t l y i n
communication w i t h t h e i r own d e s o l a t i o n , b e g i n n i n g w i t h t h e
t e r r i b l e d i s t a n c e between humanity and God engendered by
s i n , as envisaged i n psalm 130. Here, t h e s t a r t i n g p o i n t i s

11.yxwvutrponmlkihgfedcbaTSRNCBA
A Companion to The Alternative Service Book 399
 313

an abyss o f d e s o l a t i o n and f e a r , which c r e a t e s i t s own

d r a m a t i c terms :

1. Out o f t h e depths have I c a l l e d t o you 0 L o r d :

L o r d hear my v o i c e ;
2. 0 l e t your ears c o n s i d e r w e l l :
the v o i c e o f my s u p p l i c a t i o n .
3. I f you L o r d s h o u l d note what we do wrong:
who t h e n 0 L o r d c o u l d s t a n d ?

A l t h o u g h t h e speaker i s i n t e r r o r b e f o r e God, i t seems t h a t

any a t t e n t i o n would be p r e f e r a b l e t o t h e o b l i v i o n o f t h e
depths from which t h e disembodied v o i c e comes. Yet, as t h e
note o f t e r r i f i e d d e s p a i r g i v e s way t o a r e c o l l e c t i o n of the
whole n a t u r e o f God, f e a r i s c o u n t e r b a l a n c e d by t h e
c o n v i c t i o n o f a mercy so undeserved t h a t i t i s i t s e l f a
cause f o r f e a r :

4. But t h e r e i s f o r g i v e n e s s w i t h you:

so t h a t you s h a l l be f e a r e d .

F i n a l l y , t h e speaker's l o n g i n g f o r t h e g e n e r o s i t y o f God's
promised redemption t r i u m p h s over a l l f e a r :

5. I w a i t f o r t h e Lord my s o u l w a i t s f o r him:
and i n h i s word i s my hope.
6. My s o u l l o o k s f o r t h e L o r d :
more t h a n watchmen f o r t h e morning
more I say t h a n watchmen f o r t h e morning.
7. 0 I s r a e l t r u s t i n t h e L o r d f o r w i t h t h e
L o r d t h e r e i s mercy:
and w i t h him i s ample redemption.
 314

8. He w i l l redeem I s r a e l :
from t h e m u l t i t u d e o f h i s s i n s .
(ASB 311)

The verses from psalm 90 t u r n from human s i n t o human

m o r t a l i t y . Now God's mercy i s i n v o k e d t o make t h e b e s t use
of t h e l i m i t s o f human l i f e . Even so, t h e address i s f u l l o f
a m b i g u i t y . God i s c o n s t a n t :

1 . Lord you have been our r e f u g e :

from one g e n e r a t i o n t o a n o t h e r .
2 . B e f o r e t h e mountains were b o r n
or t h e e a r t h and t h e w o r l d were b r o u g h t t o be:
from e t e r n i t y t o e t e r n i t y you a r e God.

But a g a i n s t h i s constancy, t h e l i f e o f c r e a t i o n appears

almost n e g l i g i b l e , and s u b j e c t t o t h e whim o f i t s maker :

3 . You t u r n man back i n t o d u s t :

s a y i n g 'Return t o dust you sons o f Adam.'
4 . For a thousand years i n your s i g h t
are l i k e y e s t e r d a y p a s s i n g :
or l i k e one watch o f t h e n i g h t .

5 . You c u t them s h o r t l i k e a dream:

l i k e t h e f r e s h grass o f t h e morning;
6 . i n t h e morning i t i s green and f l o u r i s h e s :
at evening i t i s w i t h e r e d and d r i e d up.

The p o i n t o f t h i s i s t o remind humanity o f p r a c t i c a l

c o n s i d e r a t i o n s , and t o encourage t h e consciousness o f mercy
and grace, even i n t h e s h o r t t i m e a v a i l a b l e :

10. The days o f our l i f e a r e t h r e e score years and t e n

or i f we have s t r e n g t h f o u r s c o r e :
 315

the p r i d e o f our l a b o u r s i s b u t t o i l and sorrow

f o r i t passes q u i c k l y away and we are gone.

12. Teach us so t o number our days:

t h a t we may a p p l y our h e a r t s t o wisdom.
14. 0 s a t i s f y us e a r l y w i t h your mercy:
t h a t a l l our days we may r e j o i c e and s i n g .
16. Show your s e r v a n t s your work:
and l e t t h e i r c h i l d r e n see your g l o r y .
17. May t h e g r a c i o u s f a v o u r o f t h e Lord our
God be upon us:
p r o s p e r t h e work o f our hands
0 p r o s p e r t h e work o f o u r hands!
(ASB 309-310)

Both psalms a p p l y as much t o t h e dead as t o t h e l i v i n g .

Present r e a l i t y f o r t h e one i s a l s o t h e p r o s p e c t o f t h e
o t h e r , so t h a t t h e anguished p l e a d i n g o f t h e psalms l o o k s
towards a p p r o p r i a t i n g a common h e r i t a g e o f mercy and
f o r g i v e n e s s . Even a t t h i s e a r l y stage, t h e speaker's
d r a m a t i s e d p o s i t i o n as an e x p e c t a n t s o u l (ps 90 vv. 5-6)
suggests t h e e x p e c t a t i o n o f t h e deceased, and f o l l o w i n g from
t h i s , t h e deep l o n g i n g b i n d i n g t h e whole human c r e a t i o n t o
God.

Psalm 121 goes beyond shared h e r i t a g e t o embark on a d i r e c t

and immediate a c t o f communication between l i v i n g and dead.
As I mentioned, i t i s a v a l e d i c t o r y c o m p o s i t i o n o f t h e k i n d
which would, i n c l a s s i c a l p o e t r y , be c a l l e d ayxwvutrponmlkihgfedcbaTSRNCBA
propemptikon.
The f i r s t two verses d i f f e r from t h e r e m a i n i n g s i x i n t h e i r
f i r s t - p e r s o n subject :

1. I lift up my eyes t o t h e h i l l s :
 316

but where s h a l l I f i n d h e l p ?
2. My h e l p comes from t h e L o r d :
who has made heaven and e a r t h .

This sets i n m o t i o n a d i a l o g u e between t h e d e p a r t i n g

t r a v e l l e r ' s q u e s t i o n i n g u n c e r t a i n t y , and t h e r e s p o n s i v e
assurance o f t h o s e r e m a i n i n g b e h i n d t h a t God i s t h e d e s i r e d
source o f h e l p , marked by t h e change t o a second-person form
of address :

3. He w i l l n o t s u f f e r your f o o t t o stumble :
and he who watches over you w i l l n o t s l e e p .
4. Be sure he who has charge o f I s r a e l :
w i l l n e i t h e r slumber n o r s l e e p .
5. The Lord h i m s e l f i s your keeper :
the L o r d i s your defence upon your r i g h t hand.
6. The sun s h a l l n o t s t r i k e you by day :
nor s h a l l t h e moon by n i g h t .
7. The L o r d w i l l defend you from a l l e v i l :
i t i s he who w i l l guard your l i f e .
8. The Lord w i l l defend your g o i n g o u t and your
coming i n :
from t h i s t i m e f o r w a r d f o r ever more.
(ASB 310)

I t i s w o r t h d w e l l i n g on t h e a n x i e t y o f t h e i n i t i a l v o i c e i n
the psalm as i n d i c a t i v e o f a c o m p l e t e l y l e g i t i m a t e
u n c e r t a i n t y , even on t h e p a r t o f t h e most unswerving
b e l i e v e r s , as t o t h e i r e v e n t u a l d e s t i n a t i o n . As a d i a l o g u e
between t h e dead and t h e l i v i n g , and an i m a g i n a t i v e o u t r e a c h
t o t h e l o n e l i n e s s o f t h e person who has d i e d , b u t n o t y e t ,
i n l i t u r g i c a l terms, completed t h e t r a n s i t i o n from m o r t a l i t y
 317

t o e t e r n i t y , t h e double a p p l i c a t i o n o f t h e psalm b r i d g e s t h e

representation o f t h e l i v i n g community's g r i e f and i t s

o b j e c t , t h e deceased.

F i n a l l y , psalm 23 p r o c l a i m s a l l t h e aspects o f t h e d i v i n e
n a t u r e which confound t h e f e a r o f d e a t h . A f t e r a s s u r i n g t h e
deceased o f God's e t e r n a l care and p r o t e c t i o n i n psalm 121,
t h e c o n g r e g a t i o n make t h e more d i f f i c u l t claim of f a i t h f o r
themselves :

1. The L o r d i s my shepherd:
t h e r e f o r e can I l a c k n o t h i n g .
2. He w i l l make me l i e down i n green p a s t u r e s :
and l e a d me b e s i d e s t i l l w a t e r s .
3. He w i l l r e f r e s h my s o u l :
and guide me i n r i g h t pathways f o r h i s name's
sake.
4. Though I walk t h r o u g h t h e v a l l e y o f t h e shadow
of death I w i l l f e a r no e v i l :
f o r you are w i t h me
your r o d and your s t a f f comfort me.
5. You spread a t a b l e b e f o r e me
i n t h e face o f those who t r o u b l e me:
you have a n o i n t e d my head w i t h o i l and my
cup w i l l be f u l l .
6. S u r e l y your goodness and l o v i n g - k i n d n e s s
w i l l f o l l o w me a l l t h e days o f my l i f e :
and I s h a l l d w e l l i n t h e house o f t h e L o r d
f o r ever.
(ASB 308-309)

The psalms p r e c a r i o u s l y h o l d t h e breach between words o f

c o m f o r t spoken from t h e s e c u r i t y o f a l i t u r g i c a l community
r o o t e d i n t r a d i t i o n , and t h e demands made on b e l i e f by t h e
 318

event o f d e a t h . The r i t e has now a r r i v e d a t a moment when i t

must c o n s i d e r t h e a l t e r n a t i v e s t o t h e p r e s e n t m o r t a l
c o n d i t i o n , and i t s honesty i n r e c o g n i s i n g t h a t t h i s i s not
a u t o m a t i c a l l y s e t t l e d by recourse t o t h e b i b l i c a l promises
o f God i s one o f i t s most admirable f e a t u r e s . To t u r n once
more t o G e o f f r e y Rowell, we s h o u l d remember t h a t

[ m ] o u r n i n g i s i m p o r t a n t , f o r C h r i s t i a n s as w e l l as
f o r n o n - C h r i s t i a n s . There i s p l e n t y o f evidence o f
t h e p s y c h o l o g i c a l damage caused by suppressed
g r i e f . Any b u r i a l l i t u r g y must be framed t o h e l p
t h i s process. I t must n e i t h e r be death-denying,
nor d e a t h - d e f y i n g , f o r b o t h are i n t h e end escape-
r o u t e s from t h e r e a l i t y o f death and s e p a r a t i o n
which must be r e c o g n i z e d and l i v e d t h r o u g h . 1 2

Thus t h e suggested r e a d i n g s a l s o accept t h e r i g h t o f t h e

mourners t o q u e s t i o n , and t o be 'put i n t h e p i c t u r e 1
about
death, as f a r as p o s s i b l e . The passages p r i n t e d i n t h e ASB
sometimes answer a q u e s t i o n d i r e c t l y , f o r example t h e
disciples 1
q u e s t i o n s t o Jesus about t h e p l a c e he had
promised t o prepare f o r them :

Thomas s a i d , 'Lord, we do not know where you are

g o i n g , so how can we know t h e way ?'
(John 14)

A l t e r n a t i v e l y , t h e y presuppose a q u e s t i o n , and on t h a t
b a s i s , p r o v i d e an answer. This i s t r u e o f Paul's
a n t i c i p a t i o n o f t h e C o r i n t h i a n s ' wish t o know more about the
n a t u r e o f t h e r e s u r r e c t i o n o f t h e dead :

12. op. c i t 110-111

 319

But someone w i l l ask, 'How are t h e dead r a i s e d ?

W i t h what k i n d o f body do t h e y come ? 1

( I Cor. 15)

as w e l l as o f h i s words t o t h e Thessalonians

We would n o t have you i g n o r a n t , brethren,

c o n c e r n i n g t h o s e who a r e asleep, t h a t you may n o t
g r i e v e as o t h e r s do who have no hope.
( I Thess. 4)

and Jesus's assurance t o t h e d i s c i p l e s

Do n o t l e t your h e a r t s be t r o u b l e d . T r u s t i n God
s t i l l , and t r u s t i n me. There a r e many rooms i n my
F a t h e r ' s house; i f t h e r e were n o t I s h o u l d have
t o l d you.
(John 14)
(ASB 311-313)

The v e r y q u e s t i o n a b l e n e s s o f t h e promise o f e t e r n a l life,

expressed and a p p r o p r i a t e d t h r o u g h these r e a d i n g s , requires
s p e c i a l t a c t from t h e element l e a s t under t h e c o n t r o l o f t h e
liturgical s t r u c t u r e , namely, t h e f u n e r a l sermon. I t would
be a s e r i o u s abuse o f t h e v u l n e r a b i l i t y o f a bereaved
community, were t h e sermon t o p r e y upon u n c e r t a i n t y , o r
c o n s t r u c t an i n a c c u r a t e l y h a g i o g r a p h i c a l p i c t u r e o f t h e
deceased as temporary c o m f o r t f o r t h e l i v i n g .
 320

7.<S Focussingtonh
on th® D©c®as©d

The psalms and readings t h e r a p e u t i c a l l y open up areas of

doubt and f e a r i n ways t h a t a l l o w t h e l i v i n g t o imagine b o t h
t h e i r own needs and t h e needs o f t h e dead under a s e t o f
shared c o n d i t i o n s . We c o u l d even c a l l t h i s a b r i e f ars yxwvutrponmlkihgfedcba

moriendi w i t h o u t undue extravagance. This f o l l o w s t h e t r e n d

of t h e r i t e up t o t h i s stage, i n showing deep s e n s i t i v i t y t o
t h e needs o f t h e bereaved i n t h e immediate c o n t e x t of t h e i r
l o s s . At t h e same t i m e , t h e r i t e has not y e t c o n f r o n t e d t h e
f a c t t h a t N. i s dead i n so many words.

I t i s t h e work of t h e p r a y e r s ( s e c t i o n s 50-60, ASB 334-336)

t o i n c r e a s e t h e f o r c e o f t h e r i t u a l by making t h e focus more
explicit. B u i l d i n g upon t h e c a r e f u l p r e l i m i n a r y process of
education, they provide the congregation w i t h the v e r b a l
means of assuming r e s p o n s i b i l i t y , b o t h f o r t h e deceased and
f o r themselves, on t h e s t r e n g t h o f t h e hope o f f e r e d by t h e
r i t e a t t h i s p o i n t . This d e f i n e s t h e t h r e s h o l d p o s i t i o n
which t h e mourners w i l l have t o assume, p r e p a r a t o r y t o
t a k i n g t h e r i s k of a p p r o p r i a t i n g t h e assurance o f e v e r y t h i n g
t h e y have assented i n so f a r b o t h f o r themselves and f o r t h e
deceased. A few examples w i l l i n d i c a t e how the prayers
address t h e needs and p r o s p e c t s o f t h e l i v i n g and t h e dead
on t h i s occasion :
 321

Hear, Lord, t h e p r a y e r s o f your people, as we

remember b e f o r e youyxwvutrponmlkihgfedcbaTSRNCBA
N our brother : and g r a n t t h a t
we who confess your name on e a r t h may w i t h him be
made p e r f e c t i n t h e kingdom o f your g l o r y ; t h r o u g h
Jesus C h r i s t o u r L o r d . Amen.
(ASB 334, no. 52)

as w e l l as those who have d i e d p r e v i o u s l y :

Remember, 0 Lord, t h i s your s e r v a n t , who has gone

b e f o r e us w i t h t h e s i g n o f f a i t h , and now r e s t s i n
the s l e e p o f peace. A c c o r d i n g t o your promises,
g r a n t t o him and t o a l l who r e s t i n C h r i s t ,
r e f r e s h m e n t , l i g h t , and peace; t h r o u g h t h e same
Amen.
C h r i s t our L o r d .nmieaMA
(ASB 334, no.53)

and those who mourn :

A l m i g h t y God, F a t h e r o f a l l mercies and g i v e r o f

a l l c o m f o r t : d e a l g r a c i o u s l y , we p r a y , w i t h those
who mourn, t h a t c a s t i n g a l l t h e i r care on you,
t h e y may know t h e c o n s o l a t i o n o f your l o v e ;
t h r o u g h Jesus C h r i s t o u r Lord. Amen.
(ASB 335, no. 57)

Following the prayers the service a r r i v e s a t a t u r n i n g

p o i n t , which s t r i k e s a note o f r e s o l u t i o n , and e f f e c t i v e l y
brings t o a close the m i n i s t r y t o the l i v i n g , before the
l i v i n g themselves participate i nthe f i n a l ministry t o the
dead. The p o s i t i o n o f t h e p r a y e r t a k e s note o f t h e f a c t t h a t
wisdom and grace, repentance and a new d e t e r m i n a t i o n t o
f o l l o w C h r i s t , cannot come w i t h o u t t h e reassurance of the
p r o m i s s o r y s t r u c t u r e l y i n g b e h i n d them :

Grant us, Lord, t h e wisdom and t h e grace t o use

a r i g h t t h e t i m e t h a t i s l e f t t o us here on e a r t h .
Lead us t o repent o f our s i n s , t h e e v i l we have
 322

done and t h e good we have n o t done; and s t r e n g t h e n

us t o f o l l o w t h e steps o f your Son, i n t h e way
t h a t leads t o t h e f u l l n e s s o f e t e r n a l life;
t h r o u g h Jesus C h r i s t our Lord.
(ASB 314)

T h e r e a f t e r , t h e p r i e s t prepares f o r t h e c o m m i t t a l by
commending t h e deceased t o God i n what i s , s i g n i f i c a n t l y ,
the f i r s tyxwvutrponmlkihgfedcbaTSRNCBA
explicitly performative speech a c t i n t h e b u r i a l
office :

Let us commend our brother N t o t h e mercy o f God

our Maker and Redeemer.
(ASB 315)

The words c o n s t i t u t e an e x h o r t a t i o n t o t h e l i v i n g t o share

r e s p o n s i b i l i t y f o r t h e dead w i t h t h e p r i e s t . Moreover, t h e y
a c t u a l l y mark t h e t h r e s h o l d from which t h e l e a p o f f a i t h
w i l l be t a k e n , so t h a t t h e mourners are ready t o assume
t h e i r r o l e . I n t h e p r a y e r s which f o l l o w i t , t h e n a t u r e o f
the proposed a c t i o n g a i n s more p r e c i s e o u t l i n e s . Thus t h e
f i r s t stage g i v e s t h e r e s p o n s i b i l i t y - and t h e r i s k - o f
t r a n s f e r r i n g t h e deceased t o God's mercy t o t h e people :

Heavenly F a t h e r , by your m i g h t y power you gave us

life, and i n your love you have g i v e n us new life
i n C h r i s t Jesus. We e n t r u s t N t o your m e r c i f u l
keeping, i n t h e f a i t h o f Jesus C h r i s t your Son our
Lord, who d i e d and rose a g a i n t o save us, and i s
now a l i v e and r e i g n s w i t h you and t h e Holy S p i r i t
Mian.
i n g l o r y f o r ever.nmieaMA
(ASB 315 my i t a l i c s )

The p a i n o f t h e i r p h y s i c a l s e p a r a t i o n from t h e deceased i s

c a r e f u l l y modulated by r e p l a c i n g t h e s t a r k c o n t r a s t o f l i f e
 323

and death w i t h death's connection t o t h e g i f t of

superabundant l i f e , as t h e p r a y e r l a y s upon " l i f e " t h e added
g i f t o f "new l i f e " . Where t h e f a c t o f our e x i s t e n c e i s t h e
s i g n o f t h e "power" o f God t h e C r e a t o r , t h i s "new life"
s i g n i f i e s t h e " l o v e " o f God t h e Redeemer, i n c a r n a t e d i n
C h r i s t , who assumes t h e burden o f death on our b e h a l f . This
i s g r a m m a t i c a l l y r e i n f o r c e d by t h e change from t h e a o r i s t
"gave" t o t h e p e r f e c t "have g i v e n " . The former has t h e f o r c e
of an event t h a t o c c u r r e d once and was completed i n the
p a s t , b u t t h e l a t t e r i m p l i e s t h a t t h e a c t i o n , though i t
o c c u r r e d i n t h e p a s t , has ongoing consequences. Not o n l y
this : t h e o r d e r o f t h e s e r v i c e goes on t o i n c l u d e t h e whole
body o f b e l i e v e r s i n t h e r i c h promise t o t h e dead :

May God i n h i s i n f i n i t e l o v e and mercy b r i n g t h e

whole Church, l i v i n g and d e p a r t e d i n t h e L o r d
Jesus, t o a j o y f u l r e s u r r e c t i o n and t h e f u l f i l m e n t
Amen.
of h i s e t e r n a l kingdom.nmieaMA
(ASB 315)

Does t h e f o r m u l a t i o n o f t h e p r a y e r t a k e t o o p o s i t i v i s t i c ,
too death-denying a view ? Seen i n t h e c o n t e x t o f t h e r i t e ' s
t e a c h i n g about death, t h i s does n o t seem t o be a cause f o r
concern. The bereaved know t h a t t h e s e r v i c e i s b e i n g
conducted according t o b e l i e f i n the " j o y f u l resurrection"
(ASB 315, no. 13) o f t h e dead t o e t e r n a l l i f e , and are
l i k e w i s e i n a s t a t e o f p r e p a r a t i o n t h a t w i l l g i v e credence
to t h e p r o p o s i t i o n fromyxwvutrponmlkihgfedcbaTSRNCBA
Revelation t h a t f o l l o w s :
 324

I heard a v o i c e from heaven, s a y i n g , 'Write t h i s :

"Happy a r e t h e dead who d i e i n t h e f a i t h o f
C h r i s t ! H e n c e f o r t h " , says t h e S p i r i t , "they may
r e s t from t h e i r l a b o u r s ; f o r t h e y t a k e w i t h them
t h e r e c o r d o f t h e i r deeds."'yxwvutrponmlkihgfedcbaTSRNCBA
Revelation 14.13
(ASB 315)

This i n t r i g u i n g p i e c e o f t h e f u n e r a l l i t u r g y i s w e l l w o r t h
c a r e f u l a t t e n t i o n . A l t h o u g h t h e f i r s t person form
automatically t i e s the authority of the utterance t o the
p r e s i d i n g presence o f t h e m i n i s t e r , t h e u t t e r a n c e i s a l s o
t h e t e s t i m o n y o f a p r i m a r y r e c e i v e r , who can a c t u a l l y
w i t n e s s t o God's p r o v i d e n t i a l p l a n f o r t h e d e a d . The
13

i n j u n c t i o n t h a t t h e 'speaker' r e p o r t s ("'Write t h i s . . .
.'") i s i n e f f e c t commissioning t h e g e n e r a l e p i t a p h o f a l l
believers ("Happy a r e t h e dead who d i e i n t h e f a i t h o f
Christ !") which, as " t h e r e c o r d o f t h e i r deeds" ( i . e . t h e
keeping o f t h e f a i t h ) , i s also t h e i r passport into the
Kingdom. I n o t h e r words, i t i s a documentation o f t h e
t h r e s h o l d o f a p p r o p r i a t i o n between l i f e and death, and
between t h e g e n e r a l promise t o C h r i s t i a n s and t h e i n d i v i d u a l
act of dying " i n the f a i t h of Christ".

Both psalm 103 and t h e media vita ( t h e a l t e r n a t i v e passages

for i n t r o d u c i n g t h e words o f c o m m i t t a l ) p l a c e human f i n i t u d e
a g a i n s t "the m e r c i f u l goodness o f t h e Lord" which "endures
13. Comparison w i t h t h e p o s t - c o m m i t t a l p o s i t i o n o f t h i s
q u o t a t i o n i n t h e BCP shows a c o n s i d e r a b l e d i f f e r e n c e o f
f o r c e . There, t h e sentence i s used t o endorse t h e a c t o f
b u r i a l , and t o guarantee t h e s a l v a t i o n o f t h e deceased, as
f a r as t h e BCP r i t e s w i l l p e r m i t . I n t h e ASB s e r v i c e , t h e
sentence i s a p r e p a r a t i o n f o r b u r i a l , so t h a t t h e a c t r e s t s
upon t h e deep assurance t h a t God w i l l r e c e i v e t h e dead.
 325

for ever and ever" (ps. 1 0 3 , ASB 3 1 6 ) . To r e c a p i t u l a t e , this

penultimate s e c t i o n acknowledges death, b u t on t h e s t r e n g t h

of a l l t h e promises and assurances which have been adduced

to underpin i t . Thus i t i s n o t a p i e c e o f clumsy composition

that puts t h e apparently gloomiest reflections last,

signally :

I n t h e m i d s t o f l i f e we a r e i n d e a t h ; t o whom c a n
we t u r n f o r h e l p , b u t t o y o u , L o r d , w ho a r e j u s t l y
angered by o u r sins?

L o r d God, h o l y a n d m i g h t y , h o l y a n d i m m o r t a l , holy
and most m e r c i f u l Saviour, d e l i v e r us from the
bitter pains of eternal death. You know the
secrets o f our h e a r t s : i n your mercy hear our
p r a y e r , f o r g i v e us o u r s i n s , and a t o u r l a s t hour
l e t u s n o t f a l l away f r o m y o u .
(ASB 3 1 6 )

It i s , p a r a d o x i c a l l y , o n l y now t h a t t h e bereaved a r e ready

to deal with t h e awesome p r o p o r t i o n s o f d e a t h and m o r t a l i t y .

The i n t e r m e n t o f t h e body comes, t h e r e f o r e , as a n

appropriate actof faith and a v i s i b l e symbol o f a l l t h e

claims which precede i t . I t i s also a healthy corrective t o

the BCP's p l a c i n g o f t h e c o m m i t t a l , e s p e c i a l l y i n t h e 1549

and 1552 v e r s i o n s :

We h a v e e n t r u s t e d o u r b r o t h e ryvutsrponmlihfedcbaTPNLJIHGFEDA
N t o God's m e r c i f u l
k e e p i n g , a n d we now c o m m i t h i s b o d y t o t h e g r o u n d
(or t o be cremated) : [ e a r t h t o e a r t h , ashes t o
ashes, d u s t t o d u s t ; ] i n s u r e a n d c e r t a i n hope o f
the resurrection t o eternal l i f e through our Lord
J e s u s C h r i s t , who d i e d , was b u r i e d , a n d r o s e a g a i n
f o r u s . To h i m b e g l o r y f o r e v e r a n d e v e r .
(ASB 3 1 6 )
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The physical action o f b u r i a l makes a p r o f o u n d change i n the

force of the prayers that follow i t . Where t h e n o t e of hope

prior t o the b u r i a l i s d i s t i n c t , yet not totally confident,

certainty resounds i n t h e p o s t - c o m m i t t a l p r a y e r s . Thus the

last note i s one of celebration, optimism, and homecoming :

God w i l l show u s t h e p a t h o f l i f e ;
in h i s presence i s the f u l l n e s s of joy:
and a t h i s r i g h t hand
t h e r e i s p l e a s u r e f o r e v e r m o r e .yvutsrponmlihfedcbaTPNLJIHGFEDA
Psalm 16.1
(ASB 316)

U n t o h i m t h a t i s a b l e t o k e e p us f r o m f a l l i n g , and
t o p r e s e n t us f a u l t l e s s b e f o r e t h e p r e s e n c e o f h i s
g l o r y w i t h e x c e e d i n g j o y , t o t h e o n l y w i s e God our
S a v i o u r , be g l o r y and m a j e s t y , d o m i n i o n and p o w e r ,
b o t h now a n d e v e r . Amen.
Jude 24,25

(ASB 317)

The c o n g r e g a t i o n p r a i s e s God, not because death has been

elided i n the salvific affirmations of the funeral service,

but because i t has been r e c o n t e x t u a l i z e d as a condition rich

in the anterior promises o f a God who has always anticipated

the fear of h i s people, and richer s t i l l i n i t s promise of a

life l i v e d i n e t e r n i t y . yxwvutsrponmlkihgfedcbaTRPMKIHFEBA

7.5 Paradox as a Mode o f Reconfiguration

This b r i e f consideration will have shown, amongst other

things, that the funeral is built upon paradoxes that

progressively intensify the force of the proposals i t offers

to the mourners. Through the analysis, i t emerges t h a t each

 327

component i n the r i t e has t o be a c c e p t e dyvutsrponmlihfedcbaTPNLJIHGFEDA

on the basis o f

what has preceded it. Thus, f o r example, there would be

meaning, b u t v e r y l i t t l e force, i n t h e words o f c o m m i t t a l

without the promises o f t h e psalms, or t h e passage from

Revelation, while the last two acts of praise would seem

platitudinous and i n a n e , and n o t t h e p o w e r f u l and e v o c a t i v e

cohabitation of mourning and j o y , had the earlier assurances

of life and salvation n o t been a p p r o p r i a t e d by the bereaved.

R i c o e u r has i s o l a t e d paradox as one of the favourite devices

of religious language. I n an e x a m i n a t i o n o f some o f t h e

forms t h i s language takes, he shows t h e k i n d of effect which

it is likely t o produce on i t s receivers :

The transmutation of worldly existence, which

R o b e r t F u n k (. . .) s p e a k s o f w i t h r e s p e c t t o t h e
p a r a b l e s , i s accomplished i n t h e p r o v e r b by t h e
strange strategy which I w i l l c a l l re-orientation
by disorientation. The parable takes the round-
a b o u t way o f f i c t i o n ; t h e p r o v e r b t a k e s t h a t o f a n
impossible possibility. But both presuppose a
f i e l d o f common e x p e r i e n c e , "a b a s i s f r o m w h i c h t o
r e s p o n d t o t h e c h a l l e n g e " (. . . ) , h e n c e , a f i e l d
o f i n t e n s i f i c a t i o n w h i c h has a l r e a d y been o r i e n t e d
by t r a d i t i o n a l wisdom.
(Specificity 114)

Taking the paradox as a means o f e f f e c t i n g "re-orientation

by disorientation", demands a r e v a l u a t i o n o f i t s power. I t

is n o t t o be r e g a r d e d , i n t h e case of the funeral rite, as a

linguistic evasion of the harshness o f d e a t h , b u t as a stern

challenge, i n addition t o the challenge of meeting death

which i s imposed on t h e b e r e a v e d . Thus t o r e v i s i t the

 328

opening words o f t h e s e r v i c e i s also t o realise that the

citation o f Jesus's words i s a paradoxical leap of faith,

taken without any p r e p a r a t i o n , a n d t o some e x t e n t delaying

responsive action, into a process w h i c h may n o t b e c o m e a n y

simpler as i t p u r s u e s i t s course. The s e n t e n c e 'breaks in ,

1

rather than formally beginning a liturgical dialogue,

demanding a t t e n t i o n , and s e t t i n g up two a p p a r e n t l y

contradictory propositions :

J e s u s s a i d , I am t h e r e s u r r e c t i o n , a n d I am t h e
l i f e ; h e who b e l i e v e s i n me, t h o u g h h e d i e , y e t
s h a l l he l i v e , a n d whoever l i v e s a n d b e l i e v e s i n
me s h a l l n e v e r d i e .
(John 11)

In a similarly paradoxical w a y , t h e w o r d s o f t h eyvutsrponmlihfedcbaTPNLJ

media vita

follow up t h e f r i g h t e n i n g discovery o f death as a p a r t o f ,

rather than a codicil t o life by presenting as o u r s o l e

source o f help t h every G o d we h a v e a n g e r e d , so t h a t we h a v e

no choice but t o turn t o t h ebeing we w o u l d m o s t c h o o s e t o

avoid :

I n t h e m i d s t o f l i f e we a r e i n d e a t h ; t o whom c a n
we t u r n f o r h e l p , b u t t o y o u , L o r d , who a r e j u s t l y
angered by our sins ?
(ASB 3 1 6 )

Again, i f t h e f u n e r a l i s c o m b i n e d w i t h H o l y Communion, then

the collect derived from t h e B o o k o f Common P r a y e r retains

the central chiastic paradox of i t s original. Life a s we

know i t o n e a r t h i s d e a t h because o f i t s s i n f u l character,

 329

while p h y s i c a l death i s t h e gateway t o e t e r n a l life. Our

task i n mortal life i s t o seek an i n t e r i m resurrection from

sin t o righteousness. Indeed this i s the collect's petition,

making f o r a complicated double paradox :

M e r c i f u l God,
w h o s e Son J e s u s C h r i s t i s t h e r e s u r r e c t i o n
and t h e l i f e o f a l l t h e f a i t h f u l :
r a i s e us f r o m t h e d e a t h o f s i n
to t h e l i f e o f righteousness,
t h a t a t t h e l a s t we, w i t h o u ryvutsrponmlihfedcbaTPNLJIHGFEDA
brother N,
may come t o y o u r e t e r n a l j o y ;
Amen.
t h r o u g h J e s u s C h r i s t o u r L o r d .yxwvutsrponmlkihgfedcbaTRPMKIHFEBA
(ASB 3 3 1 )

In each o f these examples, a relationship, albeit of a

perplexing k i n d , can be i d e n t i f i e d . Jesus s promise

1
of life

works across t h e d i s t a n c e between life and death t o setthe

faithful b e l i e v e r i n a new, and undying relationship with

G o d . The media vita insists on t h e r e l a t i o n s h i p of the

b e r e a v e d t o God, e v e n t h o u g h i t acknowledges t h a t God h a s

legitimate cause t o r e j e c t humanity. The c o l l e c t considers

the contradictions implicit i n setting conventional mortal

life i n relation t o eternal life, which springs from what i s

conventionally h e l d t o be death.

Situations like these become c l e a r e r i f t h e i r paradoxical

claims are simply allowed, rather than subjected t o

scrupulously logical methods o f u n t a n g l i n g . To b o r r o w t h e

word t h a t Derrida applies t o the question of otherness

(alterite) i n the discussion recorded i n Alterites, i t i s

 330

n e c e s s a r y t oyvutsrponmlihfedcbaTPNLJIHGFEDA
honour otherness . Derrida
1 4
shows t h e n e e d f o r

patience and s e n s i t i v i t y i n c o n t e m p l a t i n g the relationship

to what i s other. Above a l l , he e n d o r s e s t h a t t h e

relationship t o what i s absolutely other i s nonetheless a

relationship, even though such a r e l a t i o n s h i p might lack a

basis i n immediate sympathetic understanding :

Le r a p p o r t a u t o u t a u t r e comme t e l e s t u n r a p p o r t .
La r e l a t i o n au t o u t a u t r e e s t une r e l a t i o n . C ' e s t
une r e l a t i o n , evidemment, sans r a p p o r t avec aucun
autre rapport, c'est l a r e l a t i o n avec q u e l q u ' u n
qui, en raison de son alterite et de sa
transcendance, rend l a r e l a t i o n impossible; c'est
le p a r a d o x e ; c ' e s t u n r a p p o r t s a n s r a p p o r t d i r a i t -
on, a l a m a n i e r e de B l a n c h o t . 1 5
Pour e n t r e r en
r a p p o r t avec 1 ' a u t r e , i l f a u t que 1 i n t e r r u p t i o n
1

soit possible; i lf a u t que l e r a p p o r t s o i t un

rapport d'interruption. Et 1 ' i n t e r r u p t i o n , i c i ,
n ' i n t e r r o m p t pas l e r a p p o r t a 1 ' a u t r e , e l l e ouvre
le rapport a 1'autre. 1 6

[The r e l a t i o n s h i p t o t h e w h o l l y o t h e r as s u c h i s a
relationship. The way o f r e l a t i n g t o t h e w h o l l y
o t h e r i s a way o f r e l a t i n g . I t i s , c l e a r l y , a way
o f r e l a t i n g t h a t has no r e l a t i o n s h i p t o any o t h e r
r e l a t i o n s h i p , i t i s t h e way o f r e l a t i n g t o s o m e o n e
who, because of his otherness and his
transcendence, makes the way of relating
impossible; i t i s the paradox; i t i s a
relationship, one m i g h t s a y , i n B l a n c h o t ' s sense
o f t h e w o r d . To e n t e r i n t o r e l a t i o n s h i p w i t h t h e
other, interruption must be possible; the
relationship must be a relationship of
interruption. And i n t e r r u p t i o n , here, does n o t
interrupt the relationship with the other, i t
opens t h e r e l a t i o n s h i p w i t h t h e o t h e r . ]
(my t r a n s l a t i o n )

14. J a c q u e s D e r r i d a & P i e r r e - J e a n L a b a r r i e r e Alterites

P a r i s : E d i t i o n s O s i r i s , 1986 81
15. s e e M a u r i c e B l a n c h o t L'Entretien Infini P a r i s :
G a l l i m a r d , 1969 e s p . p a r t I , "La P a r o l e P l u r i e l l e " 1 0 6 - 1 1 2
("L'Interruption").
16. o p . c i t 81-82
 331

In the context of the discussion there i s no c a l l f o r

Derrida t o project the eschatological consequences of the

relationship with t h e other, which he h i m s e l f calls a "crazy

relation " :

c'est un rapport f o u , un rapport sans rapport, q u i

comprend 1'autre comme autre dans un certain
rapport d incomprehension.
1 1 7

[ . . . a crazy r e l a t i o n [rapport f o u ] , a r e l a t i o n
[rapport] without r e l a t i o n , which understands t h e
other as other i n a certain relation of
incomprehension.] 1 8

Transferred t o the setting of the funeral, t h e notion can,

however, be v a l i d l y extended t o address the separation-in-

community represented by t h e r i t e of burial. I n f a c t , yvutsrponmlihfedcbaTPNLJIHGFED

interruption, u n d e r s t o o d as a way o f o p e n i n g t h e

relationship t o the other, serves a precise critical purpose

in funeral liturgy. T h i s demands t h a t we a d m i t t w o

interrupted relationships, rather t h a n one, i n t h e event o f

death : a permanent interruption, which effectively severs

communication between t h e l i v i n g and t h e dead u n t i l they are

united i neternity, and a c r e a t i v e interruption - another

instance o f t h e D e r r i d e a n rapport fou - i n which t h e non-

relation i nmortal terms b e c o m e s t h e new r e l a t i o n i n

eschatological terms. Thus t h e l i v i n g can s u p p o r t t h e dead;

commit h i m o r h e r t o God; p r a y f o rh i s or her soul; and pray

for themselves, a l l through t h e event o f death. I n t h i s way,

1 7 . i b i d 82
1 8 . t r . D a v i d Wood Philosophy at the Limit London : Unwin
Hyman, 1 9 9 0 126-127
 332

d e a t h becomes a m e d i a t o r , a channel o f communication that

sets the living and t h e dead i n a new r e l a t i o n , and n o t a

removal.

The relation that keeps t h e b e r e a v e d connected t o t h e person

t h e y mourn, despite the physical realities of loss, and t h e

unremitting absence o f any t a n g i b l e assurance that the

d e c e a s e d h a s i n d e e d come i n t o t h e promises which the rite

recalls, i s not only i n c o m p r e h e n s i b l e . I t i s an a c t o f faith

that t h e deceased has c r o s s e d t h e t h r e s h o l d o f t h e Kingdom.

It i s an a c t o f f a i t h because i t honours t h e otherness o f a

condition that cannot be u n d e r s t o o d w i t h i n the limits of

h u m a n e x i s t e n c e . yxwvutsrponmlkihgfedcbaTRPMKIHFEBA

7.6 T h e F u n e r a l E u c h a r i s t

As t h e s e t t i n g f o rt h e funeral (ASB m o d e l III), the

eucharist itself may w e l l appear t o present a paradox. I t s

life-affirming, nourishing ministry t o the living does n o t

at first g l a n c e h a v e much t o o f f e r t h e dead. But t h i s

reading fails to recall that the eucharist has i t s r o o t s i n

remembrance and t h a n k s g i v i n g , two conditions which i t shares

with the funeral. I n combination, the r i t e s s h o u l d have t h e

mutually reinforcing effect o f a double a c t o f memory, a n d a

double thanksgiving. The e u c h a r i s t i c anamnesis, "Do t h i s i n

r e m e m b r a n c e o f me", c r e a t e s a frame i n which t h e bereaved

commit t h e i r dead t o t h e m e r c i f u l k e e p i n g o f God i n m e m o r y

 333

of t h e promise of the resurrection. The p h y s i c a l presence o f

the deceased a t t h e e u c h a r i s t i s therefore a tangible

reminder i n a g e n e r a l way o f t h e c o m m u n i o n o f s a i n t s , and i n

a s p e c i f i c way, o f t h e p r o m i s e of resurrection to this

individual. Similarly, the act of giving thanks f o r Christ's

sacrifice, and f o r t h e s a l v a t i o n that i t wins f o r believers,

implies a poignant thanksgiving f o rt h e r i g h t o f t h e dead t o

claim that salvation. This i s a graphic illustration ofthe

interrupted relationship : t h e deceased i s there, butnot

there; directly present i n the funeral liturgy, y e t also

indirectly present i n the eucharistic liturgy; i n communion

with t h e l i v i n g , but also incommunicado.

The presence o f t h e body o f t h e deceased i n t h e assembly o f

the living calls f o r more t h a n just memory a n d thanksgiving

on the part of t h e worshippers. Nicholas H a r v e y makes this

clear i n h i s discussion o f t h e p a i r i n g o f t h e two r i t e s :

I n my e x p e r i e n c e t h e m o s t r e a l e u c h a r i s t so f a r
h a s b e e n a r e q u i e m mass f o l l o w e d b y a b u r i a l . T h i s
is hardly surprising, f o r l i f e through death i s
what t h e e u c h a r i s t i s about. Immediately before
his ordeal Jesus affirms that which i s t o be
d e s t r o y e d : h i s b o d y . He a f f i r m s i t i n t h e s i g n o f
bread. H i s body i s t o f l o w e r i n sacrament and
c o m m u n i t y , a n d n o t i n a m e r e l y i d e a l i s t i c w a y . He
i s n o t o n l y t o b e w i t h h i s own, b u t i n t h e m , a n d
t h e y i n h i m . Here t h e theme o f t h e i n c o r p o r a t i o n
o f t h e p e r s o n who h a s d i e d a c q u i r e s a n e x t e n d e d
sense. Something m a t e r i a l , bread, i s t o be t h e
means of incorporation into Jesus. His l i v i n g
p r e s e n c e i s t o be e m b o d i e d i n t h i s s i g n a n d s h a r e d
 334

w i t h u s s o t h a t we may b e c o m e m o r e a n d more t h e
e f f e c t i v e embodiment o f h i s s p i r i t . 1 9

The words spoken d u r i n g t h e b r e a k i n g o f t h e b r e a d may i n

fact g a i n new c l a r i t y , as t h e l i v i n g body o f C h r i s t ,

r e p r e s e n t e d by t h e Church a t worship, renews i t s i d e n t i t y

at a moment which requires special insistence on t h e u n d y i n g

resurrection body :

We b r e a k t h i s b r e a d
t o share i n t h e body o f C h r i s t .
&11 T h o u g h rare ar® m a n y ,tsm
tsm a r e on® b o d y ,
b r e a m s © ??@ a l l sh&r© i n on© b r e a d .
(ASB 142)

Such a l t e r a t i o n s and expansions of perception also make t h e

eucharist a containing shape f o rgrief. This i s not t o imply

either that i t i s undignified t o express grief i n church, or

that uncontrolled displays can be p r e v e n t e d b y u s i n g t h e

eucharist as a l o c a t i o n f o rb u r i a l . Rather, grief i n this

context can be acknowledged and p r e s e n t e d under double

guarantees of consolation. I n addition, the pain of a last

parting i s moderated by t h e presence o f t h e body. Harvey

writes :

the potentially overwhelming effects of

t r a g i c l o s s can be k e p t w i t h i n a p p r o p r i a t e bounds
by t r u t h f u l w o r s h i p , w h i c h does n o t s h o r t - c i r c u i t
what has t o be endured but offers o t h e r and
complementary p e r s p e c t i v e s i n t e n d e d t o shape a
renewed h e a r t and mind.
These r e f l e c t i o n s on t h e e u c h a r i s t i c aspect o f
r e s u r r e c t i o n f a i t h p o i n t us back t o t h e b e d - r o c k

1 9 . N i c h o l a s P e t e r H a r v e yyvutsrponmlihfedcbaTPNLJIHGFEDA
Death's Gift L o n d o n : Epworth
P r e s s , 1985 142
 335

f a c t t h a t i n t h e s t o r y o f Jesus and h i s d i s c i p l e s
we a r e t o u c h i n g o n t h i n g s w h i c h , i f t h e y a r e t o b e
a s s i m i l a t e d , must b r e a k our 'normal' c a t e g o r i e s o f
reality. This story speaks of possibilities
strangely recognizable and yet otherwise
u n c h a r t e d . yxwvutsrponmlkihgfedcbaTRPMKIHFEBA
2 0

7.7 C o n c l u s i o n : A p p r o p r i a t i o n and Reconfiguration

Initially, I referred t o the gap between experience and

belief i n the face of death, offering funeral liturgy as a

way t o bridge the gap, w i t h o u t n e c e s s a r i l y demanding belief

as a p r e - c o n d i t i o n f o r successful performance. This sets the

scene f o r two communicative p o s s i b i l i t i e s . The first, and

more c o n s e r v a t i v e application starts at the near side of the

'gap , w i t h
1
the experience of death. Judged from this

perspective, the rite puts f o r w a r d a number o f promises,

admits that doubt will arise over the future of the dead,

yet offers the bereaved the kinds of resources that will

enable them t o p r o f e s s hope f o r t h e p e r s o n they entrust to

God. The bereaved thus find themselves a d d r e s s e d by the

means o f comfort, and whether or not they respond t o the

historical tradition of the promise, the unfolding of the

rite i s able to present them w i t h a strategy for

encountering the questions r a i s e d by their position, or even

to raise issues which have h i t h e r t o not been probed. This

describes a proposed w o r l d which t h e b e r e a v e d and the

deceased can effectively a p p r o p r i a t e , as the Faith steadily

grows i n t o faith i n step w i t h the movement o f t h e liturgy.

20. ibid 144

 336

Departing from the further side of the 'gap', t h e more

daring alternative r e q u i r e s a measure o f sublime

deviousness. I t s presupposition i s that the bereaved find,

on entering into this liturgical communication, that they

have been p a r t o f t h e p r o p o s e d w o r l d from i t s inception. The

world that they a p p r o p r i a t e , as the b i b l i c a l tradition rises

up out of h i s t o r y t o meet them, i s therefore a world which

has already a p p r o p r i a t e d them. T h e i r journey forward i n hope

towards their own eternal salvation i s also a journey

backward t o the origins of the promise. And in i t s circular

movement, i t rejoins faith t o the terms of the Faith. I f

there i syvutsrponmlihfedcbaTPNLJIHGFEDA
any o m i s s i o n t o b e r e g r e t t e d , t h e r e f o r e , i n the

ASB s d e p a r t u r e
1
from the BCP order of funerals, i t is the

invitation from the 1552 and 1662 collects. For, in the

modern o r d e r , Matthew's rendition of J e s u s s words

1
is deeply

affirmed i n i t s sustained proposal of t h e Kingdom :

Come y e b l e s s e d c h i l d r e n o f my f a t h e r , r e c e y v e t h e
kingdome p r e p a r e d f o r you from the beginning of
the world.
(ER I I 877 : 1 5 5 2 )

This inevitably advances v e r s i o n s of a p p r o p r i a t i o n which

seem m o r e p e r t i n e n t t o t h e living than the dead. Yet i t

w o u l d be wrong t o conclude t h a t funerals are, after all, for

the b e n e f i t of the mourners rather than the deceased.

Certainly there i s nothing that the living can do for the

person they mourn, at least i n the crude sense w h i c h led to

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the sixteenth-century Protestant reformers 1

interdiction on

prayers f o r t h e dead, and t o t h i s extent the funeral i s an

impossible act. But i m p o s s i b i l i t y h a s i t s own poignant

importance i n a rite where, as I have t r i e d t o show, faith

makes i t s i n d i v i d u a l c l a i m on t h e promises of theFaith only

by f a c i n g paradox and doubt. Even k n o w i n g t h a t there i s

nothing, i n any p r a c t i c a l sense, that they c a n do f o r t h e

deceased, t h e bereaved have g a t h e r e d i n N's name, made t h e

ritual c o n t r a c t o n N's b e h a l f , a n d r e m e m b e r e d t h e p r o m i s e s

which refer to their common s t a k e i n t h e K i n g d o m o f God.

At the heart o f a l l these examples, there i s a wrenching of

the mourners' perception of their present situation, forcing

them t o c o n s i d e r t h e strangeness of Christian belief i n the

face of mortality, and proposing the radical alternative

from which t h e r e c a n be no r e t u r n . To r e c a l l Harvey's

assessment, their "'normal' categories of reality" break

down. They a r e i n t e r r u p t e d i n mid-stream, finding themselves

in a g r a p h i c way i n d e a t h , though they are i n t h e midst o f

life.

Yet we h a v e c l a i m e d that interruption i sultimately a

creative notion i n funeral practice. I fi t u n s e t t l e st h e

congregation, shaking their secure foundations loose, this

is a l w a y s as a p r e l u d e to the offer o f something better than

their present state. The f u n e r a l rite assembles an armoury

of assurances and counterposes them t o t h e u n r e s o l v e d grief

 338

of t h e mourners, attacking the logic of mortality, which

would argue that t h e deceased has been s e p a r a t e d from them

for ever, and p r o v i d i n g t h e confidence of divine mercy i n a

manner a n a l o g o u s t o what R i c o e u r , speaking of the parity

between t h e ' l o g i c ' of the parables and t h e ' l o g i c ' o f

justification by f a i t h , has c a l l e d the "logic of

superabundance" :

Is n o t t h a t l o g i c o f superabundance t h e conceptual
counterpart o f t h e element of surprise and o f
extravagance i n the parable that we stressed
earlier ? I n both places, an o r d i n a r y 'logic'
c o l l a p s e s a n d t h e ' l o g i c ' o f God - w h i c h i s n o t
the logic of identity, but the logic of the
'something more' - blows up.
( S p e c i f i c i t y 138)

The "'something more " 1

i s certainly n o t heaven on e a r t h :

rather, i t i s an e s c h a t o l o g i c a l p o s s i b i l i t y , the prospect of

which has t h e power t o r e - o r i e n t lives which have been

disoriented by t h e event o f death. Thus i t acts as a

mediator between t h e mourners' present condition and t h e i r

hope. Instead of offering a c o n c l u s i o n t o an earthly

relationship, the funeral rite i s a form of ongoing

communication, conducted among t h e members o f t h e c o m m u n i o n

of saints i n a way t h a t transgresses a l l rational spatio-

temporal boundaries.
 339

CHAPTER E I SET : L I T U R G I C A L HERMEB5EUTICS M3DyvutsrponmlihfedcbaTPNLJIHG

THE PRACTICE OF

LITORQY

8 . 1 ESofe a C o n c l u s i o n yxwvutsrponmlkihgfedcbaTRPMKIHFEBA

By t h e n a t u r e o f t h e a c t i v i t y that i t seeks to illuminate,

liturgical hermeneutics i s always p r o v i s i o n a l . A t t h e same

time that acts of worship a r e grounded i n t h e promise of the

Kingdom, t h e y a s k f o r an i n t e r p r e t a t i v e enterprise which i s

ready t o acknowledge t h a t t h e Kingdom remains an

eschatological prospect. Possible w a y s o f t a k i n g up a

position i n that world (i.e. threshold positions) are

available t o be d i s c o v e r e d by t h e w o r s h i p p e r s as the rite

conducts them t o w a r d s a n a c t o f appropriation. But t h i s i s

not appropriation i n the exact sense i n which i t i s used i n

general hermeneutics since, by d e f i n i t i o n , t h e Kingdom lies

beyond t h e temporal experience of the worshipping community.

The a c t of a p p r o p r i a t i o n through liturgical participation i s

a matter o f t h e w o r s h i p p e r s ' own p e r s o n a l faith i n the

promises contained i n the public p r o c l a m a t i o n o f the Faith.

For this reason, the f i n a l chapter chooses to avoid

concluding with a definition o f what l i t u r g i c a l hermeneutics

is. Instead, i t undertakes to reflect on w h a t liturgical

hermeneutics does. There a r e two p a r t s to the exercise. The

first i s retrospective. I t reviews the course that the

thesis has taken i n developing a methodological vocabulary,

 340

and b r i n g s t o g e t h e r t h e a n a l y s e s o f v a r i o u s forms of liturgy

in which t h i s v o c a b u l a r y has been used. The s e c o n d projects

some o f t h e c o n s e q u e n c e s of formulating a liturgical

hermeneutics. In particular, i t s h o w s how a n u n d e r s t a n d i n g

of l i t u r g y a s ayvutsrponmlihfedcbaTPNLJIHGFEDA
practice can be b r o u g h t t o b e a r upon

questions that affect s e c u l a r as w e l l as r e l i g i o u s life. yxwvutsrponmlkihgfedcbaTRPMKI

8.2 of a Provisional L i t u r g i c a l H©rmensutics

In recognising that l i t u r g y i s a t once text and performance,

the argument of this thesis has s h i f t e d from i t s o r i g i n s i n

general hermeneutics. One s i g n i f i c a n t consequence has been a

move a w a y f r o m t h e e m p h a s i s on t h e i n d i v i d u a l interpreter i n

the text-reader relationship, t o a position which considers

the a c t o f worship as t h e e x p e r i e n c e of the individual i n

c o m m u n i t y . As e x t e n d e d treatments of three l i t u r g i c a l rites

have shown, t h e t w o e n t i t i e s are i n constant dialogue. While

the r i t e s are charged with proposing the inheritance ofthe

Kingdom o f God t o t h e w h o l e w o r s h i p p i n g c o m m u n i t y a t each

occasion o f performance, t h e y have an e q u a l responsibility

to make t h i s w o r l d a v a i l a b l e to particular individuals. As

the individual finds a way t o w a r d s a new self-understanding

within t h e community, so t h e community itself experiences

reconfiguration. This might be c o n d i t i o n e d , f o rexample, by

the a r r i v a l o f a new member i n i t s m i d s t t h r o u g h b a p t i s m , o r

by t h e a l t e r e d status o f a member t h a t i s recognised i n

burial.
 341

Always, though, r e c o n f i g u r a t i o n i s t o be u n d e r s t o o d as a
process, n o t as an event. I t begins i n r i t u a l a c t i o n , b u t
i t s ending l i e s i n t h e f a i t h t h a t t h e whole community - b o t h
the l i v i n g and t h e dead - w i l l be f i n a l l y u n i f i e d a t t h e end
of t i m e . There i s thus ayxwvutsrponmlkihgfedcbaTSRPMLJHDCBA
risk b u i l t i n t o every l i t u r g i c a l
act. For a l l a p p r o p r i a t i o n , a l l i n t e r p r e t a t i o n , and a l l
p r o f e s s i o n s o f f a i t h can o n l y reach u l t i m a t e c o m p l e t i o n and
v i n d i c a t i o n i n the e x t i n c t i o n of l i t u r g y i t s e l f at the
coming o f t h e Kingdom.

A l l these i s s u e s i n l i t u r g i c a l hermeneutics have emerged

t h r o u g h c h a p t e r s on t h e e u c h a r i s t , b a p t i s m and b u r i a l , which
have a l s o g i v e n v a l u e t o t h e c o n t r i b u t i o n t h a t t h e shape and
language o f r i t u a l a c t i o n make towards reconfiguring the
l i v e s of i t s users.

Initially, I investigated structural divisions i n l i t u r g y

w i t h special reference t o the three versions of the
e u c h a r i s t i n The Book of Common Prayer. This t o o k t h e form
of comparing changes i n t h e o r d e r o f components. I t s r e s u l t s
r e v e a l e d d i f f e r e n t ways o f i m a g i n i n g t h e presence o f God,
and d i f f e r e n t ways i n which t h e worshippers could o f f e r
themselves t o t h e r e c o n f i g u r i n g power o f l i t u r g i c a l
performance, a c c o r d i n g t o t h e sequence o f events i n t h e
rite, and t o i t s use o f space and g e s t u r e . The s i g n i f i c a n c e
of t h e 1552/1662 comparison i n p a r t i c u l a r was t o show t h a t
 342

two almost i d e n t i c a l t e x t s c o u l d o f f e r r a t h e r d i f f e r e n t
invocations o f presence and r e c o n f i g u r a t i o n s o f
s u b j e c t i v i t y , because t h e i r dynamics o fyxwvutsrponmlkihgfedcbaTSRPMLJHDCBA
performance were
c a r r y i n g much o f t h e p r o p o s i t i o n a l c o n t e n t o f t h e r i t e .

Moving t o The Alternative Service Book's e u c h a r i s t i c

liturgy, I introduced t h e concepts o f t h e threshold and
threshold positions. These go beyond s t r u c t u r a l d i v i s i o n s ,
to c o n s i d e r how w o r s h i p p e r s t a k e up a stance towards t h e
w o r l d proposed by t h e r i t e , p r e p a r a t o r y t o a p p r o p r i a t i n g t h e
promises o f t h a t w o r l d f o r themselves by an a c t o f f a i t h .
T h i s i s n o t , however, a l i n e a r development, s i n c e t h e a c t o f
f a i t h i s engaged i n a c o n t i n u i n g hermeneutic transaction
w i t h t h e language t h a t makes i t a r t i c u l a t e .

An extended r e f l e c t i o n on t h e ways i n which t h e language o f

t h e F a i t h , and p r e e m i n e n t l y t h e language o f t h e B i b l e ,
s u p p o r t s t h e l i t u r g i c a l p r o p o s a l o f t h e Kingdom o f
God f o l l o w e d t h i s statement o f t h e r e l a t i o n s h i p between
f a i t h and language. Here, I c o n c e n t r a t e d p a r t i c u l a r l y on t h e
choices o f b i b l i c a l t e x t s represented i n t h e e u c h a r i s t i c
l e c t i o n a r y o f t h e ASB. The f i n d i n g s showed c r e a t i v e
j u x t a p o s i t i o n s o f s c r i p t u r a l passages, a l l o w i n g worshippers
new i n s i g h t s t h r o u g h new c o n t e x t u a l placings of f a m i l i a r
m a t e r i a l , and o f f e r i n g p o s s i b i l i t i e s f o r l i t u r g i c a l
communities t o i d e n t i f y i n v a r i o u s ways w i t h p a r t i c u l a r
i n t e r e s t s revealed i n the b i b l i c a l material incorporated i n
 343

liturgy. Thus, f o r example, t h e experiences of the d i s c i p l e s

who met Jesus a f t e r h i s r e s u r r e c t i o n , Paul's l a t e r accounts
of t h e r e s u r r e c t i o n addressed t o t h e e a r l y churches, and t h e
p e r s o n a l encounters between Jesus and t h e i n d i v i d u a l s who
appealed t o him f o r h e l p are a l l cases f o r a p p r o p r i a t i o n by
present-day worshippers.

The issues o f t h e community and t h e i n d i v i d u a l became more

c l e a r l y focused as t h e d i s c u s s i o n moved on t o t r e a t baptism.
I n t h i s example, t h e problem d i v e r g e d i n t o two areas o f
difficulty f o r t h e a p p r o p r i a t i o n o f a proposed w o r l d . Where
the BCP s e r v i c e s seemed, under a n a l y s i s , t o d i s m i s s or even
denigrate m o r t a l experience i n order t o c l a i m the
e s c h a t o l o g i c a l hope o f t h e Kingdom f o r t h e i n d i v i d u a l , the
ASB r i t e chose a p a t h o f d o m e s t i c a t i o n . I n t h e first
i n s t a n c e , t h e l e a p o f f a i t h i n v o l v e d appeared i n a d e q u a t e l y
supported and guided by t h e o p e r a t i o n o f t h e s e r v i c e . I n t h e
second, t h e element o f d o m e s t i c a t i o n t h a t I have mentioned
rendered any l e a p o f f a i t h almost i m m a t e r i a l , s i n c e t h e
Kingdom o f t h e modern r i t e i s c o n f i g u r e d a c c o r d i n g t o t h e
c o m f o r t a b l y a c c e s s i b l e community o f t h e human f a m i l y .

The a n t e p e n u l t i m a t e and p e n u l t i m a t e c h a p t e r s again

c o n s i d e r e d t h e i n d i v i d u a l and t h e community, t h i s t i m e

t h r o u g h t h e o r d e r o f b u r i a l . What emerged from each o f t h e

t h r e e BCP s i t u a t i o n s was a proposed w o r l d t h a t i n c l u d e d

s t r i n g e n t p r o p o s a l s f o r t h e n a t u r e o f t h e community which
 344

was t o a p p r o p r i a t e it. This r e s t r i c t i o n p r e c l u d e d t h e

process o f r e c o n f i g u r a t i o n , r e p l a c i n g i t w i t h something a k i n
t o a dogmatic p r e c o n f i g u r a t i o n o f e x p e r i e n c e . D o c t r i n a l l y ,
the d i f f i c u l t y i s c l o s e l y a l i g n e d w i t h t h e m a t t e r o f
e l e c t i o n . Enmeshed i n t h e c o n v o l u t i o n s o f t h e debate on
predestination t o s a l v a t i o n o r damnation, t h e v e r s i o n s o f
b u r i a l i n t h e BCP use l i n g u i s t i c and s t r u c t u r a l means t o
e l e c t a s u i t a b l e community o f i n h e r i t o r s f o r t h e Kingdom.
This does n o t leave room f o r p a r t i c i p a n t s t oyxwvutsrponmlkihgfedcbaTSRPMLJH
become s u i t a b l e
c a n d i d a t e s f o r s a l v a t i o n t h r o u g h t h e i r own a c t o f
appropriation, under t h e guidance o f t h e l i t u r g i c a l
experience.

Close a t t e n t i o n t o t h e p r o g r e s s i v e u n f o l d i n g o f t h e ASB
f u n e r a l r i t e showed how t h i s l i m i t a t i o n c o u l d be r e d r e s s e d .
By t r e a t i n g t h e g r i e f o f t h e l i v i n g as a c o n d i t i o n equally
d e s e r v i n g o f r e c o g n i t i o n i n a l i t u r g i c a l r i t e o f passage as
death i t s e l f , t h e s e r v i c e produces a means f o r exploring
bereavement and f o r s e t t i n g t h e community i n a new
r e l a t i o n s h i p t o t h e deceased. Thus a double r e c o n f i g u r a t i o n
occurs, as t h e deceased i s committed t o t h e i n h e r i t a n c e o f
t h e Kingdom, and t h e l i v i n g c o n s i d e r t h e i r own inheritance
i n t h e l i g h t o f t h e i r l o s s , and o f t h e i r f a i t h f u l committal
of t h e dead t o God's k e e p i n g . Where t h e BCP o r d e r s demand a
f a i t h which t h e r i t e s do n o t p r e d i c a t e s a t i s f a c t o r i l y , the
ASB v e r s i o n rewards t h e f a i t h which i t has n u r t u r e d in its
address t o t h e p a i n and l o s s o f t h e bereaved.
 345

B. 3 ^gaiasfe © C©mpl©toly Hormafei'v® L i f e u r g i e a l H@rsa®o©mfeies

To sum up t h e f i n d i n g s o f Chapters Two t o Seven, t h e ASB

e u c h a r i s t i c and b u r i a l r i t e s have shown themselves t o be
r e c e p t i v e t o i n t e r p r e t a t i o n under c a t e g o r i e s such as yxwvutsrponmlkihgfedc
threshold, appropriation, and risk. On t h e n e g a t i v e s i d e ,
the BCP f u n e r a l and b a p t i s m a l o r d e r s , and t h e ASB b a p t i s m a l
r i t e have proved r e s i s t a n t t o t h e a p p l i c a t i o n o f a s i m i l a r
i n t e r p r e t a t i v e s t r a t e g y . This t e l l s us something about t h e
ease o r d i f f i c u l t y i n v o l v e d i n r e a d i n g a l i t u r g i c a l rite,
but g i v e s us no h e l p i n u n d e r s t a n d i n g how l i t u r g y works,
i n d e p e n d e n t l y o f t h e e v a l u a t i v e language o f 'good' o r 'bad'
l i t u r g y , or 'successful' or 'unsuccessful' liturgy.

From t h e o u t s e t , I have f o u g h t a g a i n s t a t o o e v a l u a t i v e
approach t o l i t u r g y i n performance. L i t u r g i c a l hermeneutics
is, o f course, n o r m a t i v e , t o t h e e x t e n t t h a t i t makes t h e
p r a c t i c e o f worship answerable t o t h e o b l i g a t i o n o f
p r o p o s i n g t h e Kingdom. I n t h e end, though, i t i s j u s t as
i m p o r t a n t t o know t h a t l i t u r g y can appear not t o o p e r a t e
e f f e c t i v e l y . L i t u r g i c a l hermeneutics has t o t a k e t h e r i s k ,
t h e r e f o r e , o f a n o n - r e s u l t o r impasse i n a p p l y i n g i t s
procedures. I t must o f f e r terms t h a t embrace b o t h t h e
d e l i g h t o f moving t h r o u g h t h e e v e r - n e a r e r approaches t o t h e
presence o f God i n t h e communion o f t h e ASB R i t e A
 346

e u c h a r i s t , and t h e f r u s t r a t i o n s and d e n i a l s o f t h e BCP

funeral services.

Not o n l y must l i t u r g i c a l hermeneutics t a k e r i s k s : i t is

i t s e l f a r i s k , because i t i s o n l y p a r t l y c o n t r o l l a b l e or
e v a l u a t i v e as a methodology. This has t o do w i t h i t s
i n t e r e s t i n t h e end r e s u l t o f any l i t u r g i c a l rite, namely,
t h a t i t should make a v a i l a b l e t o i t s p a r t i c i p a n t s a way o f
a p p r o p r i a t i n g t h e Kingdom i t proposes. I n t h e course o f
making t h e e v a l u a t i o n , however, an i n d e t e r m i n a b l e number o f
d i s c o v e r i e syxwvutsrponmlkihgfedcbaTSRPMLJHDCBA
(threshold positions) are p o s s i b l e . There are
always s u r p r i s e s i n v o l v e d i n these modes o f f i n d i n g o n e s e l f
s i t u a t e d i n r e l a t i o n t o t h e Kingdom, and l i t u r g i c a l
hermeneutics cannot p r e s c r i b e them, though i t can a t t e m p t t o
d e s c r i b e and l o c a t e some o f them.

D e r r i d a ' s remarks on those elements i n A u s t i n ' s t h e o r y o f

speech a c t s which b e t r a y normative t r e n d s have much t o say
t o t h e case a g a i n s t e s t a b l i s h i n g f i r m r u l e s f o r t h e success
of l i t u r g i c a l a c t i o n . C o n c e n t r a t i n g on A u s t i n ' s t r e a t m e n t o f
t h e p o s s i b l e " i n f e l i c i t i e s " which occur i n c o n v e n t i o n a l
speech a c t s , D e r r i d a notes t h a t A u s t i n "set [s] a s i d e t h e
grammatical c r i t e r i o n " i n o r d e r t o c o n c e n t r a t e on t h e
circumstances o f t h e u t t e r a n c e s he i n v e s t i g a t e s . I n t h e
course o f f i x i n g " c o n d i t i o n s f o r success" i n v a r i o u s
exemplary a c t s o f language, A u s t i n a l s o s e t s more g e n e r a l
c o n d i t i o n s t h a t must always o b t a i n i f a speech a c t i s t o
 347

succeed. D e r r i d a l i s t s these as "an e x h a u s t i v e l y d e f i n a b l e

c o n t e x t " , "a f r e e consciousness p r e s e n t f o r the t o t a l i t y of
t h e o p e r a t i o n " , and "an a b s o l u t e l y f u l l meaning t h a t i s
master o f i t s e l f " . He shows t h a t , w h i l e A u s t i n "[recognizes]
t h a t the p o s s i b i l i t y o f t h e n e g a t i v e (. . .) i s c e r t a i n l y a
s t r u c t u r a l p o s s i b i l i t y , t h a t f a i l u r e i s an e s s e n t i a l r i s k i n
t h e o p e r a t i o n s under c o n s i d e r a t i o n " , he n e v e r t h e l e s s manages
t o r e l e g a t e t h e contingency o f f a i l u r e t o t h e realm of
a c c i d e n t . Thus A u s t i n makes f a i l u r e an "exterior"
p o s s i b i l i t y " t h a t teaches us n o t h i n g about t h e language
phenomenon under c o n s i d e r a t i o n " (SEC 323).

For t h e purposes of l i t u r g i c a l hermeneutics, two areas of

i n t e r e s t a r i s e a t once. One o f these i s t h e s t a t u s of
l i t u r g y as an o p e r a t i o n conducted i n language, and hence
s u b j e c t t o the grammatical r u l e s and c o n v e n t i o n s of a l l
language. This i s not so much a c o n d i t i o n t h a t i s p r i o r t o
the 'grammar' o f the r i t u a l procedure i t s e l f , as t h e basic
u n i t of a l l r i t u a l . For, as D e r r i d a goes on t o e x p l a i n ,
r i t u a l i s t h a t p r o p e r t y which p e r m i t s an u t t e r a n c e t o be
repeated, even i n the absence of i t s o r i g i n a l addressee. I n
t h i s sense, D e r r i d a ' s s p e c i a l i s e d use o f t h e word
c o n t r i b u t e s t o a grasp of i t s l i t u r g i c a l f o r c e . " R i t u a l [he
says] i s not an e v e n t u a l i t y , b u t , as i t e r a b i l i t y , is a
s t r u c t u r a l c h a r a c t e r i s t i c o f every mark" (SEC 324). The
f u r t h e r r a m i f i c a t i o n s o f t h i s a s s e r t i o n t a k e us i n t o t h e
 348

territory which l i t u r g y shares w i t h s e c u l a r language, and

w i l l be t h e concern o f t h e t h e next s e c t i o n o f t h i s c h a p t e r .

The o t h e r area o f i n t e r e s t r e l a t e s t o t h e r e q u i r e m e n t s t h a t
A u s t i n imposes on t h e c i r c u m s t a n c e s o f s u c c e s s f u l
p e r f o r m a t i v e speech a c t s . These f a l l away one by one under
l i t u r g i c a l c o n d i t i o n s , f o r t h e c r u c i a l reason t h a t t h e r e i s
now an e s c h a t o l o g i c a l dimension t o be accommodated. So,
because o f t h e e s s e n t i a l l yyxwvutsrponmlkihgfedcbaTSRPMLJHDCBA
promissory n a t u r e o f l i t u r g i c a l
meaning, t h e r e i s no " e x h a u s t i v e l y d e f i n a b l e c o n t e x t " f o r
a c t s o f w o r s h i p . There i s always an element o f
incompleteness, i n t h a t t h e Kingdom w i l l come, b u t n o t y e t .
L i t u r g i c a l a c t i o n i s t h e r e f o r e p r o v i s i o n a l , conducted on
t h a t t h r e s h o l d which marks i t s r e s p o n s i b i l i t y t o t h e demands
of t h e p r e s e n t , and t o t h e demands o f an o r d e r which must
still come i n t o b e i n g . Since t h e r i t e can be r e p e a t e d , and
indeed must be r e p e a t e d " i n memory o f [ C h r i s t ] " and " u n t i l
his coming a g a i n " , i t i s never t o t a l . Thus t h e r e can be no
" f r e e consciousness p r e s e n t f o r t h e t o t a l i t y o f t h e
o p e r a t i o n " , and f u l l y i n p o s s e s s i o n o f an i n t e n t i o n f o r t h a t
o p e r a t i o n . F i n a l l y , t h e " f u l l meaning" o f t h e r i t e cannot be
achieved u n t i l r i t e s themselves a r e no l o n g e r performed.

This i s s u r e l y t h e essence o f a h e r m e n e u t i c a l u n d e r s t a n d i n g
of liturgy. Worshippers e n t e r i n t o r i t u a l a c t i o n equipped
w i t h a c e r t a i n p r e - u n d e r s t a n d i n g which i n c l u d e s some
knowledge o f t h e p r o p o s i t i o n s o f t h e F a i t h , a grasp o f t h e
 349

reasons f o r p e r f o r m i n g t h e r i t e , and. a sense o f t h e

l i t u r g i c a l community as p a r t o f , y e t a l s o d i s t i n c t from, t h e
s e c u l a r community. Once t h e worshippers have e n t e r e d t h e
l i t u r g i c a l process, however, i t can a c t upon them t o produce
an event o f u n d e r s t a n d i n g t h a t i s n o t c o n f i n e d by t h e
s t r u c t u r e o f p r e - u n d e r s t a n d i n g which t h e y b r i n g w i t h them.
As R i c h a r d B e r n s t e i n has w r i t t e n , " [ t ] h e meaning o f a t e x t
or o f t r a d i t i o n i s o n l y r e a l i z e d t h r o u g h t h e happening
(pathos) o f u n d e r s t a n d i n g " . 1

R i t u a l a c t i o n can never abandon i t s v i g i l a n c e i n t h e face o f

the promise o f t h e Kingdom i n f a v o u r o f f i n i t e 'successes'.
Each o c c a s i o n o f performance, t h e r e f o r e , i s a renewed
commitment, on t h e p a r t o f a w o r s h i p p i n g and i n t e r p r e t i n g
community, t o c r e a t e new o p p o r t u n i t i e s t o a p p r o p r i a t e t h e
Kingdom, and t o accept t h e r i s k s such commitment e n t a i l s . As
D i e t e r M i s g e l d has argued i n an essay on Gadamer's
hermeneutics :

a p h i l o s o p h i c a l r e f l e c t i o n on t h e h u m a n i t i e s w i l l
not l o o k f o r i n v a r i a n t standards d e t e r m i n i n g when
an i n t e r p r e t a t i o n i s r e a l l y ' c o r r e c t ' . . . . I t
a t t e m p t s t o show t h a t 'a t e x t i s u n d e r s t o o d o n l y
i f i t i s u n d e r s t o o d i n a d i f f e r e n t way e v e r y t i m e '
(1975, p . 2 7 6 ) .2

1. R i c h a r d J. B e r n s t e i n "From Hermeneutics t o P r a x i s " i n

Her/neneuticsyxwvutsrponmlkihgfedcbaTSRPMLJHDCBA
and Praxis ed. Robert H o l l i n g e r Notre Dame :
U n i v e r s i t y o f N o t r e Dame Press, 1985 272-296 276
2. D i e t e r M i s g e l d "On Gadamer's Hermeneutics" i n
Hermeneutics and Praxis 143-170 152. The r e f e r e n c e t o Truth
and Method corresponds t o p.309 i n t h e t r a n s l a t i o n I have
used t h r o u g h o u t .
 350

L i t u r g i c a l hermeneutics, as i t has developed t h r o u g h t h i s

i n v e s t i g a t i o n , makes a double movement. I t i s n o r m a t i v e w i t h
r e s p e c t t o p r o p o s i n g t h e Kingdom, and t h i s p r o v i d e s a
methodology f o r approaching t h e workings o f l i t u r g i c a l
forms. A t t h e l e v e l o f a c t u a l p e r f o r m a t i v e s i t u a t i o n s ,
however, i t i syxwvutsrponmlkihgfedcbaTSRPMLJHDCBA
descriptive. This g i v e s i t p r o f o u n d
i m p l i c a t i o n s as an a i d t o t h e w o r s h i p p i n g community i n i t s
e f f o r t s t o u n d e r s t a n d i t s p r a c t i c e , b u t does n o t l i c e n s e i t
t o p r e s c r i b e exact terms f o r t h e a c t o f u n d e r s t a n d i n g . On
t h i s r e a d i n g , d i f f i c u l t o r i n t r a c t a b l e l i t u r g y has as much
t o t e a c h us as l i t u r g y which i s e a s i l y d e s c r i b e d . yxwvutsrqponmlkihgfedcbaWTROIH

8.4 L i t u r g y and Language

I n s t r u c t u r a l terms, l i t u r g i c a l language and s e c u l a r

language share fundamental grammatical c o n v e n t i o n s , as w e l l
as t h e c h a r a c t e r i s t i c o f r i t u a l o r i t e r a b i l i t y . They a l s o
share a c o n s i d e r a b l e v e r b a l r e s o u r c e , as a r a p i d survey o f
Austin's l i s t s of " e x p l i c i t p e r f o r m a t i v e verbs" w i l l
i n d i c a t e . The b a s i c b u i l d i n g b l o c k s o f p e r f o r m a t i v e
liturgical language can be found under t h e f i v e c a t e g o r i e s
i n t o which A u s t i n d i v i d e s i l l o c u t i o n a r y speech a c t s . From
these, t h e compiler o f a l i t u r g i c a l l i s t would e x t r a c t t h e
following :

d i s m i s s ; excommunicate; name; g r a n t ; g i v e ; pardon;

pray; entreat; proclaim; announce; dedicate;
promise; am determined t o ; i n t e n d ; pledge m y s e l f ;
vow; d e d i c a t e myself t o ; oppose
 351

(HDTW 1 5 5 - 1 5 8 )

The o v e r l a p i n usage t h a t unites secular and religious

behaviour m a k e s i t an easy step f o r the liturgical community

to apply the speech conventions of t h e i r secular

relationships to their acts of worship. Reciprocally, the

use of verbs like "pray", "entreat", " g r a n t " and "pardon"

in real liturgical situations can inform t h e i r use in

secular c o m m u n i c a t i o n . At the same t i m e , though, the

relationship w o u l d seem t o d e n y a n y real or significant

difference that marks l i t u r g i c a l language as somehow s e t

apart from i t s s e c u l a r c o u n t e r p a r t f o r an activity whose

referent i s beyond o r d i n a r y existence.

There i s no need to p l a y a t f a l s e n a i v e t e , and to pretend

that worshippers are lured into a serious contract through

acts of language that look safe and familiar. As we have

seen (especially through the example of the promise),

worshippers who understand certain linguistic obligations in

secular life come t o t h e ritual action with at least some

sense of what t h e y are undertaking. The real risk in

liturgical language i s not that i t i s different, but that i t

is indeed the same. O n l y , i t engages i t s users in

qualitatively more p r o f o u n d commitments t h a n they w i l l have

e x p e r i e n c e d when m a k i n g s i m i l a r v e r b a l contracts i n the

extra-liturgical context.
 352

Once again, D e r r i d a ' s r e a d i n g o f A u s t i n a s s i s t s t h e t a s k o f

e x p l o r i n g t h e l i t u r g i c a l speech a c t . I have a l r e a d y
commented on A u s t i n ' s statement that a l l utterances are
s u b j e c t t o p a r a s i t i c a c t s of language, i n which t h e y are
repeated under c o n d i t i o n s which render them i n v a l i d . Derrida
has shown how t h e p o s s i b i l i t y o f r e p e t i t i o n , and t h e r e f o r e
o f ' f a i l u r e ' i n A u s t i n ' s terms, i s p a r t of t h e s t r u c t u r e o f
a l l u t t e r a n c e . This leads him t o ask whether language as a
phenomenon i s always surrounded by t h e dangers o f
misappropriation i n t o i n v a l i d performative utterances. The
l o g i c a l r e s u l t of such a s i t u a t i o n would be t h a t language
c o u l d o n l y safeguard i t s i n t e g r i t y "by r e m a i n i n g a t home, i n
itself, s h e l t e r e d by i t s essence oryxwvutsrponmlkihgfedcbaTSRPMLJHDCBA
telos."

D e r r i d a o f f e r s a way o f r e v e r s i n g t h i s s t a t e of f e a r , when
he asks whether t h e r i s k t o which language i s always exposed
might i n f a c t be " i t s i n t e r n a l and p o s i t i v e c o n d i t i o n o f
p o s s i b i l i t y " ; whether " t h i s o u t s i d e " might be " i t s i n s i d e
[] t h e v e r y f o r c e and law of i t s emergence." Only by t a k i n g
t h e r i s k , and moving o u t s i d e o f i t s i n t e g r a l p u r i t y , can
language t r u l y be s a i d t o be " o r d i n a r y language." D e r r i d a
p o i n t s out t h a t , w h i l e A u s t i n "pretends t o describe the
f a c t s and events of o r d i n a r y language", he c o n s i s t e n t l y
d e f i n e s i t by "the v e r y law o f language", and so s u b j e c t s i t
t o a " t e l e o l o g i c a l and e t h i c a l d e t e r m i n a t i o n " (SEC 325). I n
an essay on p s y c h o a n a l y s i s and language, D e r r i d a celebrates
 353

t h e strange p a r t n e r s h i p o f c e r t a i n t y and i n s t a b i l i t y , or
"randomness and code" , t h a t i s p a r t o f a l l language :
3

. . . t h e e f f e c t s o f chance a r e a t once m u l t i p l i e d
and l i m i t e d ( t h a t i s , r e l a t i v e l y tempered o r
n e u t r a l i z e d ) by t h e m u l t i p l i c i t y o f languages and
codes t h a t , w h i l e t h e y a r e engaged i n i n t e n s e
t r a n s l a t i o n a l a c t i v i t y , o v e r l a p a t each i n s t a n t .
Such a c t i v i t y transforms not only words, a
l e x i c o n , o r a syntax ( f o r example, from French
into English) but also nonlinguistic marks,
m o b i l i z i n g thus t h e near t o t a l i t y o f t h e p r e s e n t
c o n t e x t and even t h a t which might a l r e a d y exceed
it. 4

The h e a l t h y p o s s i b i l i t y which a l l t h i s can h o l d o u t t o

l i t u r g i c a l language i s t h a t i t s t r a n s f o r m a t i o n o f o r d i n a r y
language need n o t e n t a i l a s e p a r a t i o n from t h e f a m i l i a r and
secure conventions o f s e c u l a r communication. Much o f t h e
importance o f l i t u r g i c a l a c t i v i t y i s i n v e s t e d i n i t s
connectedness t o a w o r l d o u t s i d e o f t h e r i t e . The r i t u a l
process always has an eye on t h e l i f e o f i t s p a r t i c i p a n t s
o u t s i d e o f t h e church. T h e i r experiences i n the
e c c l e s i a s t i c a l c o n t e x t a r e n o t t e r m i n a t e d , b u t c o n t i n u e d as
t h e y r e t u r n t o t h e w o r l d . Thus, i n t h e e u c h a r i s t (and
especially i n t h e ASB R i t e A form) we have seen how t h e
experience o f approaching d i v i n e presence a l s o has a r e t u r n
movement towards t h e everyday w o r l d where t h e communicants
can "love and serve t h e Lord" i n an e x t e n s i o n o f t h e i r a c t

3. Jacques D e r r i d a "My Chances/MesyxwvutsrponmlkihgfedcbaTSRPMLJHDCBA

Chances : A Rendezvous
w i t h Some Epicurean Stereophonies" i n Taking Chances :
Derrida, Psychoanalysis, and Literature ed. Joseph H. Smith
& W i l l i a m K e r r i g a n B a l t i m o r e & London : Johns Hopkins
U n i v e r s i t y Press, 1984 1-32 2
4. i b i d 3
 354

of w o r s h i p . Baptism expects t h a t t h e promises made f o r t h e

c h i l d w i l l e x e r c i s e t h e i r e f f e c t on h i s or her s e c u l a r
e x i s t e n c e , and t h a t t h e p a r e n t s and godparents will
i n c u l c a t e a p r o p e r sense o f how t o l i v e i n t h e w o r l d , as a
c i t i z e n o f heaven. B u r i a l r e s t o r e s t h e bereaved t o a
c o n d i t i o n where t h e y can c o n t i n u e t o l i v e i n t h e w o r l d ,
w i t h o u t t h e deceased.

More t h a n any o f these examples, m a r r i a g e s u s t a i n s t h e

p o s s i b i l i t y o f l i v i n g a s e c u l a r l i f e under t h e r u l e s o f
another o r d e r . I n consequence, i t p r e s e n t s a p o w e r f u l double
v i s i o n o f t h e w o r l d and t h e Kingdom. German M a r t i n e z has
used t h i s double v i s i o n t o argue f o r t h e analogy between
marriage and w o r s h i p . He shows t h e urgency o f r e c o g n i s i n g
marriage as a supremely human, s e c u l a r bond, w i t h a " d i v i n e
dimension" c o n f e r r e d t h r o u g h t h e humanity o f C h r i s t :

Worship i s , t h e r e f o r e , analogously a p p l i e d t o
m a r r i a g e o n l y under t h i s assumption. I n i t s b r o a d
sense i t embraces a l l t h e s e c u l a r v a l u e s , t h e day-
to-day e x p e r i e n c e and the t o t a l i t y of the
c h a l l e n g e s o f becoming one, i f l i v e d as a symbol
and r e a l i t y o f t h e t r a n s c e n d e n t presence o f God-
agape. The mystery o f l i f e embodied i n t h e mystery
of C h r i s t i s t h e background and source o f an
i n c l u s i v e s p i r i t u a l i t y o f m a r r i a g e which demands
t o be c e l e b r a t e d i n t h e mystery o f w o r s h i p .
This d i v i n e dimension o f t h e s e c u l a r sphere o f
m a r r i a g e i s n e i t h e r m y t h i c a l s a c r a l i z a t i o n nor
mystical idealization . . . . Since marriage i s
foremost s e c u l a r v a l u e , C h r i s t i a n s p i r i t u a l i t y
r e j e c t s t h e f a l s e dichotomy between sacred and
p r o f a n e and views t h e presence o f t h e h o l y i n t h a t
secular value. Worship, with i t s secular
 355

character, provides the prism of a larger

supernatural context. 5

I n a l l these examples, t h e meeting o f t h e h o l y and t h e

mundane may have t h e e f f e c t o f deepening t h e commitment o f
the s e c u l a r bond, by r e v a l u i n g i t s terms t h r o u g h t h e bonds
of l i t u r g y . At a d i f f e r e n t l e v e l - t h a t o f language i t s e l f -
and a t a t i m e i n h i s t o r y which has been c a l l e d t h e p o s t -
C h r i s t i a n e r a , we might t a k e c o m f o r t from t h e f a c t that
s e c u l a r language i s capable o f p r e s e r v i n g t h e language o f
liturgy, n o t as t h e f o s s i l r e l i c o f an e x t i n c t p r a c t i c e , b u t
as t h e evidence t h a t l i t u r g i c a l l i f e has perhaps found a
v a l i d e x i s t e n c e i n t h a t r i s k y area o u t s i d e o f i t s
c o n v e n t i o n a l b o u n d a r i e s . The s u r v i v a l o f words l i k e "pray ,
1

'bless , 1
'thank you' and ' l o v e ' , even i n t h e most
p l a t i t u d i n o u s i n s t a n c e s l i k e sneezing and t h o u g h t l e s s
endearments, n e v e r t h e l e s s p r e s e r v e s t h e t r a c e s o f t h e sense
of t h e sacred o r i g i n o f humanity, and t h e n o t i o n o f u l t i m a t e
w o r t h d e f i n e d by something beyond t h e human sphere.

5. German M a r t i n e z "Marriage as Worship : A T h e o l o g i c a l

Analogy" i nyxwvutsrponmlkihgfedcbaTSRPMLJHDCBA
Perspectives on Marriage : A Reader ed. K i e r a n
S c o t t & M i c h a e l Warren New York & O x f o r d : O x f o r d U n i v e r s i t y
Press, 1993 82-98 85. See a l s o Kenneth Stevenson To Join
Together New York : Pueblo P u b l i s h i n g Company, 1987.
Stevenson shows t h a t m a r r i a g e i s b e t t e r u n d e r s t o o d as
"covenant" t h a n as " c o n t r a c t " , s i n c e t h i s "emphasizes b o t h
the ' o b j e c t i v e ' s i d e o f m a r r i a g e as an a c t o f God i n t h e
C h r i s t i a n assembly by two people, as w e l l as t h e
' s u b j e c t i v e ' s i d e o f m a r r i a g e as a mystery o f l i f e i n which
the p a r t n e r s , t h e i r f r i e n d s , and r e l a t i v e s have t o grow i n a
l i f e - l o n g u n i o n " 118.
 356

The analogy between l i t u r g i c a l and s e c u l a r language i s o n l y

the first stage o f a movement t h a t p r o j e c t s l i t u r g y outwards
i n t o o t h e r areas o f i n v o l v e m e n t . I n g e n e r a l terms, i t shows
how t h e bonds i m p l i c i t i n s e c u l a r and r e l i g i o u s language can
clarify and support one another across t h e two r e g i o n s . I f
t h i s p r e l i m i n a r y a s s o c i a t i o n i s t o bear f r u i t , i t must now
be extended t o t h e e t h i c a l and p o l i t i c a l consequences o f
liturgical language and p r a c t i c e . To make such an e x t e n s i o n ,
however, i t i s f i r s t o f a l l necessary t o reconsider the
whole b a s i s o f l i t u r g i c a l hermeneutics.

8.5 R e s t a t i n g the Terms of t h e I n q u i r y

My i n i t i a l terms o f d e p a r t u r e i n c l u d e d r e f e r e n c e t o s t u d i e s
of l i t u r g y which r a i s e d c e n t r a l concerns, w i t h o u t a c t u a l l y
d e v e l o p i n g a procedure f o r the project of l i t u r g i c a l
i n t e r p r e t a t i o n . The d i s c u s s i o n began by a t t e n d i n g t o Dom
Gregory Dix's a s s e r t i o n o f t h e p i v o t a l c o n n e c t i o n between
the o r d i n a r y l i v e s o f worshippers and t h e i r u n d e r s t a n d i n g o f
l i t u r g i c a l w o r s h i p . Moving on almost f i f t y y e a r s , i t t h e n
s t u d i e d M a r t i n S t r i n g e r ' s awareness o f t h e same c o n n e c t i o n
i n h i s assessment o f t h e t a s k f a c i n g p r e s e n t day l i t u r g i s t s .
An e s s e n t i a l p a r t o f t h e i r r e s p o n s i b i l i t y , he n o t e s , i s t h e
p r o v i s i o n o f l i t u r g i c a l t e x t s which draw on t h e o r d i n a r y
experience o f t h e i r u s e r s . As he p o i n t s o u t , however, t h i s
o b j e c t i v e c a r r i e s w i t h i n i t t h e assumption t h a t l i t u r g y has
an i n h e r e n t meaning. I n composing contemporary versions of
 357

r i t e s whose m e a n i n g i s a l r e a d y p r e d e t e r m i n e d , t h e danger i s

t h a t one o f two 'meanings' w i l l dominate s that of the

compilers, or t h a t of the worshippers . 6

W e i g h i n g up t h e l i n g u i s t i c and symbolic elements i n

religious rites, Stringer argues f o r a s c r i p t u r a l l y based

narrative l a n g u a g e o f w o r s h i p t h a t has the force o f a symbol

i n the l i v e s of l i t u r g i c a l communities. He rejects the

contention of b i b l i c a l scholars that a considerable array of

k n o w l e d g e has t o be b r o u g h t t o t h e u n d e r s t a n d i n g o f a

b i b l i c a l t e x t as m i s s i n g t h e w h o l e p o i n t of "understanding".

This i s

p r i m a r i l y b e c a u s e t h e k i n d o f 'meaning' t h a t t h e
s t o r i e s are expected t o c o n t a i n i s not of the
strict dictionary definition. The m e a n i n g o f a
s t o r y i s found p r i m a r i l y i n i t s a s s o c i a t i o n s w i t h
o u r own particular stories and resides at an
emotive, rather than a strictly intellectual
l e v e l . Such a m e a n i n g i s more a k i n t o t h e m e a n i n g
o f symbols t h a n t o t h a t o f academic t e x t s . 7

Stringer's solution focuses on t h e use of l i t u r g i c a l symbols

as p a r t of a larger narrative t h a t can be offered to

c o m m u n i t i e s a t w o r s h i p . Thus he sees i t as t h e d u t y o f

l i t u r g i s t s b o t h t o " [ e n a b l e and e n c o u r a g e ] " and to

" [ r e s t r a i n and limit] t h e p o t e n t i a l meanings w i t h i n an

e x i s t i n g f r a m e w o r k " . The
8
idea of using symbolic narrative

6. M a r t i n S t r i n g e r " S i t u a t i n g Meaning i n t h e Liturgical

T e x t " 193
7. i b i d 188
8. i b i d 194
 358

t ozyxwvutsrqponmlihgfedcbaTSRONLKJFEDCB
liberate t h e i m a g i n a t i o n i s , o f c o u r s e , c o n s o n a n t with

the g e n e r a l h e r m e n e u t i c a l e m p h a s i s on t h e p r o p o s e d w o r l d o f

a text. I n a specifically religious c o n t e x t , R i c o e u r ' s work

on the role of b i b l i c a l narrative i n the lives of i t s

r e c e i v e r s i s exemplary :

For my p a r t , i n l i n e w i t h a hermeneutics s t a r t i n g
from t h e t e x t and t h e " t h i n g " o f t h e t e x t , I s h a l l
say t h a t t h e t e x t f i r s t speaks t o my i m a g i n a t i o n ,
proposing t o i t t h e " f i g u r e s " o f my l i b e r a t i o n .
(PHBH 101)

One w o u l d have t o a d m i t , n e v e r t h e l e s s , t h a t the undeniably

attractive idea o f a l i b e r a t e d imagination achieved through

the a p p r o p r i a t i o n o f t h e p r o p o s e d w o r l d o f t h e t e x t h a s no

clear practical implications. The movement f r o m t h e ego t o

the self i s o n l y a f i r s t s t e p , a n d a r e c o v e r e d s e l f has

still t o t a k e up i t s p l a c e a m i d t h e u r g e n c i e s o f ' r e a l

life . 1
I t i s a l s o t h e case t h a t neither t h i s view, nor

S t r i n g e r ' s balance between l i b e r a t i o n and r e s t r a i n t ,

e n t i r e l y escapes t h e e s s e n t i a l l y logocentric view t h a t texts

have i n h e r e n t a n d e x t r a c t a b l e meaning.

My b e l i e f i s , t h e r e f o r e , that liturgical h e r m e n e u t i c s has t o

ask a new q u e s t i o n t h a t moves away f r o m t h e p i t f a l l s

i n v o l v e d i n d e b a t i n g how s e c u l a r l i f e c a n be a d d r e s s e d i n

liturgical practice. T h i s need n o t be as c r u d e l y r a d i c a l as

s i m p l y r e v e r s i n g t h e t e r m s , t o ask what e f f e c t liturgical

 359

life has on s e c u l a r l i f e . I n worship, t h e horizons of

ordinary contemporary experience are c o n t i n u a l l y

encountering the horizons o f Christian t r a d i t i o n , so t h a t

ordinary life i s newly e v a l u a t e d under t h e p r o p o s a l s o f

ritual action, w h i l e t h e terms o f C h r i s t i a n t r a d i t i o n are

c a r r i e d o u t i n t o t h e e v e r y d a y w o r l d a t each liturgical

g a t h e r i n g . Thus e a c h new a c c e s s t o u n d e r s t a n d i n g i n the

performance o f l i t u r g y i s , a t t h e same t i m e , a new

appropriation o f t h e F a i t h . David Tracy has p u t t h e m a t t e r

in a framework which i s sensitive t o both conditions.

Expanding t h i s encounter i n t o a programme f o r what he t e r m s

a " r e v i s i o n i s t t h e o l o g y " , he c h a r a c t e r i s e s t h e r e v i s i o n i s t

t h e o l o g i a n as b e i n g :

c o m m i t t e d t o w h a t seems c l e a r l y t o be t h e c e n t r a l
task o f contemporary C h r i s t i a n theology : the
dramatic c o n f r o n t a t i o n , t h e mutual illumination
and c o r r e c t i o n s , t h e p o s s i b l e b a s i c r e c o n c i l i a t i o n
between t h e p r i n c i p l e v a l u e s , c o g n i t i v e claims,
and e x i s t e n t i a l f a i t h s o f b o t h a r e i n t e r p r e t e d
post-modern consciousness and a reinterpreted
Christianity. 9

This carries w i t h i t a movement away f r o m an i s o l a t e d ,

i n t r o s p e c t i v e mode o f C h r i s t i a n life as " t h e mere s e l f -

expression of a f a i t h community", towards that genuinely

C h r i s t i a n mode o f b e i n g - i n - t h e - w o r l d w h i c h i s "self-

e x p r e s s i o n [] deeply influenced by t h e o r t h o d o x reactions t o

the challenge o f l i b e r a l i s m " . Furthermore, i t means "a

commitment t o b o t h t h a t c r i t i q u e o f modern l i b e r a l i s m

9. D a v i d T r a c yzyxwvutsrqponmlihgfedcbaTSRONLKJFEDCB
Blessed Rage For Order 32
 360

p r e s e n t i n contemporary s e c u l a r t h o u g h t and t h a t radical

s e c u l a r a f f i r m a t i o n o f o u r common human f a i t h i n t h e

worthwhileness o f our s t r u g g l e f o r l i b e r a t i o n " 1 0

. The

revisionist theologian believes, therefore :

that only a radical continuation of critical

t h e o r y , s y m b o l i c r e i n t e r p r e t a t i o n , and r e s p o n s i b l e
s o c i a l a n d p e r s o n a lzyxwvutsrqponmlihgfedcbaTSRONLKJFEDCB
praxis can p r o v i d e t h e hope
f o r a f u n d a m e n t a l r e v i s i o n o f b o t h t h e modern a n d
the t r a d i t i o n a l C h r i s t i a n s e l f - u n d e r s t a n d i n g s . 1 1

T h i s a l l o w s a summary a n d d e f i n i t i o n o f t h e w h o l e

r e v i s i o n i s t p r o j e c t as " p h i l o s o p h i c a l r e f l e c t i o n upon t h e

meanings p r e s e n t i n common human e x p e r i e n c e and t h e m e a n i n g s

present i n the C h r i s t i a n tradition" 1 2

.

It i s here, i n t h e dramatic encounter between "post-modern

consciousness" and C h r i s t i a n i t y , that both t h e p r a c t i c a l

i m p l i c a t i o n s and t h e r i s k s o f l i t u r g y arise. Nevertheless,

as t h e d i s c u s s i o n o f l a n g u a g e has begun t o i l l u s t r a t e , t h e

r i s k i s necessary and l i f e - g i v i n g t o t h e p r a c t i c e o f

liturgy.

10. i b i d 32-33 T r a c y r e l i e s h e a v i l y on t h e w o r k o f B.M.G.

R e a r d o n i n Religious Thought in the Nineteenth Century New
Y o r k : C a m b r i d g e U n i v e r s i t y P r e s s , 1966 a t t h i s p o i n t i n
h i s argument.
1 1 . i b i d 33
12. i b i d 34
 361

©. € Zaifeurgy, I t h i c s and P o l i t i e s

I have a r g u e d t h a t t h e s h a r e d t e r r i t o r y o f l i t u r g i c a l and

s e c u l a r e x i s t e n c e i s f a r more p r o v o c a t i v e t h a n t h e i r

differences. A t t h i s s t a g e , I s h a l l add t o t h a t claim that

underneath t h e shared language, t h e r e runs a s e t o f shared

c o n c e r n s . Hence l i t u r g y ' s r i g h t t o a v o i c e i n t h e d i s c o u r s e

of e t h i c s originates i n i t s concern f o r t h e i n t e g r i t y o f t h e

individual within the l i f e o f t h e community. T h i s b e g i n s

with a recognition o f o u r r e s p o n s i b i l i t y t o t h e o t h e r , and

grows i n t o an u n d e r s t a n d i n g o u r own o b l i g a t i o n t o f u l f i l the

l a w , a n d h o n o u r t h e bonds o f c o m m u n i t y , as a r e s u l t o f o u r

promissory r e l a t i o n s h i p t o t h e o t h e r . An a c c o u n t o f t h i s

k i n d makes no c l e a r d i s t i n c t i o n , however, b e t w e e n liturgical

and s e c u l a r l i f e . To d e m a r c a t e t h e d i f f e r e n c e s , we have t o

underline the fact that the secular interpretation of the

e t h i c a l b o n d b e t w e e n human b e i n g s does n o t have any

n e c e s s a r y c o n n e c t i o n t o an e s c h a t o l o g i c a l c o n t i n u i t y :the

whole s e c u l a r e t h i c a l o b l i g a t i o n can be f u l f i l l e d w i t h i n t h e

confines of m o r t a l i t y .

The u n i q u e n e s s of the l i t u r g i c a l s i t u a t i o n comes a b o u t

b e c a u s e t h e members o f t h e w o r s h i p p i n g c o m m u n i t y a r e

c o m m i t t e d t o one a n o t h e r aszyxwvutsrqponmlihgfedcbaTSRONLKJFEDCB
fellow members of the Kingdom.

T h i s m a i n t a i n s t h e i d e n t i t y o f t h e i n d i v i d u a l as p a r t of the

p r o c e s s o f a f f i r m i n g t h e c o m i n g o f t h e Kingdom f o r a l l
 362

believers. I tfollows that liturgical a c t i o n must n u r t u r e

t h e i n d i v i d u a l towards t h a t hope . Indeed, 1 3

liturgical

a c t i o n must s t r i v e t o r e c o g n i s e a l l o u r hopes, a l l o u r

e x p e c t a t i o n s o f p r o m i s e , as s i m u l t a n e o u s l y and u n i q u e l y

g i v e n t o e a c h one o f u s . Hence e a c h member o f t h e c o m m u n i t y

has t h e p o t e n t i a l t o remind t h e w h o l e body o f i t s p r o m i s e t o

t h e i n d i v i d u a l . R e c i p r o c a l l y , t h e whole community i s bound

to s u p p o r t t h e i n d i v i d u a l member i n a p p r o p r i a t i n g t h e

promise f o r him- o r h e r s e l f .

I n t h e same way t h a t t h e e t h i c a l r e l a t i o n between t h e

i n d i v i d u a l and t h e community i n l i t u r g y adds an i m p o r t a n t

e s c h a t o l o g i c a l parameter t o i t s secular c o u n t e r p a r t , t h e

political dimension o f l i t u r g i c a l life i s also powerfully

c o n d i t i o n e d b y i t s a l l e g i a n c e t o t h e Kingdom. The i s s u e s o f

justice, obedience t o t h e law, s p e c i f i c a t t e n t i o n t o t h e

keeping of obligations, and freedom under t h e l a w t h u s refer

13. T h i s i s t o d i f f e r f r o m t h e p o s i t i o n Simon C r i t c h l e y
a d o p t s i n h i s w o r k on e t h i c s i n L e v i n a s a n d D e r r i d a :
[0]n t h e L e v i n a s i a n v i e w f o r w h i c h I s h a l l be
arguing, e t h i c s i s not immediately d e r i v e d from a
consciousness o f respect f o r t h e u n i v e r s a l law - a
p o s i t i o n t h a t i s a l w a y s open t o H e g e l ' s c r i t i q u e
of Kant's f o r m a l i s m . R a t h e r , e t h i c s i s f i r s t and
foremost a respect f o r t h e concrete p a r t i c u l a r i t y
of t h e o t h e r person i n h i s o r h e r s i n g u l a r i t y , a
p e r s o n who i s n o t m e r e l y an example o f t h e l a w . .
. b u t r a t h e r t h e c o n d i t i o n o f p o s s i b i l i t y f o r an
e x p e r i e n c e o f t h e l a w . E t h i c s b e g i n s as a r e l a t i o n
w i t h a s i n g u l a r , o t h e r p e r s o n who c a l l s me i n t o
q u e s t i o n a n d t h e n , a n d o n l y t h e n , c a l l s me t o t h e
universal discourse of reason and justice.
P o l i t i c s b e g i n s as e t h i c s . zyxwvutsrqponmlihgfedcbaTSRONLKJFEDCB
The Ethics of Deconstruct ion : Derrida and Levinas O x f o r d &
C a m b r i d g e , Mass. : B l a c k w e l l , 1992 48
 363

to the secular l i f e of the worshipping b o d y h e r e a n d now,

and t o t h a t e x t e n t p r o v i d e a model t h a t b r i n g s s e c u l a r life

into conformity with the world that l i t u r g y p r o p o s e s as i t s

e v e n t u a l d e s t i n a t i o n . U n l i k e t h e l a w o f t h e Kingdom,

h o w e v e r , t h e s e c u l a r l a w makes no e s c h a t o l o g i c a l p r o m i s e . I t

i s a t best a model w h i c h e n a b l e s l i t u r g i c a l communities t o

g r a s p t h e l a w o f t h e Kingdom. B u t s e c u l a r l a w i s n o t

propositional, or promissory, so much as i m p o s i t i o n a l . I t

exists t o enforce azyxwvutsrqponmlihgfedcbaTSRONLKJFEDCB

status quo, r a t h e r t h a n t o p r e p a r e i t s

adherents f o r a t i m e beyond t h a t s t a t u s quo. I t aims t o

e n s u r e a 'good l i f e ' f o r t h e whole community i n t h e p r e s e n t .

Yet w h i l e i t p r o t e c t s i n d i v i d u a l freedoms, i n d i v i d u a l s a r e

n o t i n v i t e d t o a p p r o p r i a t e i t s c o d e . The code c a n o n l y exist

if i t has a l r e a d y i n c l u d e d i t s a d h e r e n t s .

According t o t h e l a w o f t h e Kingdom, on t h e o t h e r hand,

j u s t i c e i s addressed through the special l i t u r g i c a l means o f

repentance and f o r g i v e n e s s t h a t i n c l u d e t h e promise o f

eternal l i f e . Obedience t o t h e l a w s t a r t s w i t h obedience t o

t h e l a w o f t h e Kingdom, w h i c h i s t o l o v e God a n d one's

neighbour and r e j e c t a l l forms o f e v i l . I n meeting these

conditions f u l l y , the l i t u r g i c a l community a u t o m a t i c a l l y

u p h o l d s t h e i n t e g r i t y o f t h e i n d i v i d u a l a n d hence obeys t h e

l a w w i t h i n human s o c i e t y a t l a r g e . To t h i s b a s i c l a w , i t

adds a sense o f t h e i n d i v i d u a l as a c i t i z e n o f t h e Kingdom.

T h i s r e s u l t s i n an e n r i c h e d u n d e r s t a n d i n g of the legal

obligation, as t h e n o t i o n o f f r e e d o m u n d e r t h e l a w i m p l i e s .
 364

It i s the duty of the worshipping community t o p r o v i d e t h e

c r e a t i v e environment i n which t h a t f r e e d o m c a n be

exercised . 1 4

I have a l r e a d y o f f e r e d a s k e t c h o f t h e r o l e o f m a r r i a g e as a

r e l a t i o n s h i p which, understood liturgically, constantly

acknowledges b o t h t h e s e c u l a r r e a l i t y and t h e d i v i n e

dimension i n t h e f a i t h f u l commitment o f t h e p a r t n e r s t o one

another. Marriage i s p e r h a p s l i t u r g y ' s most compelling

f i g u r e o f t h e e t h i c o - p o l i t i c a l bond. I t s d i s c u s s i o n i n t h e

New T e s t a m e n t g i v e s i t supreme m e t a p h o r i c a l weight as t h e

icon of Christ's u t t e r l y s e l f - g i v i n g l o v e f o r t h e Church,

w h i l e t h e O l d Testament uses t h e a n a l o g y o f m a r r i a g e t o

c h a r a c t e r i s e t h e c o v e n a n t b e t w e e n God a n d h i s c h o s e n people.

Thus s c r i p t u r a l l y , t h e r e i s a precedent f o r b o t h a l e g a l and

an e t h i c a l significance i n the marital bond.

Marriage i s p o t e n t i a l l y t h e most v i s i b l e context f o r l i v i n g

the C h r i s t i a n l i f e i n t h e secular world. I t i s undertaken i n

t h e p r e s e n c e o f a w i t n e s s i n g c o m m u n i t y , who a r e i n v i t e d t o

d e c l a r e any l e g a l r e a s o n s ( i . e . secular offences s u c h as

14. T h e r e a r e o b v i o u s c a s e s i n w h i c h members o f C h r i s t i a n
communities can o n l y remain f a i t h f u l t o t h e l a w o f t h e
Kingdom b y c o n t r a v e n i n g t h e l a w s o f s e c u l a r s o c i e t y . Amongst
t h e s e , one m i g h t i n c l u d e c o n s c i e n t i o u s o b j e c t i o n t o
c o n s c r i p t i o n l a w s , as w e l l as t h e d e f i a n c e o f r a c i a l i s t i c
l e g i s l a t i o n a t an e a r l i e r s t a g e i n t h e c o n s t i t u t i o n a l
h i s t o r y o f South A f r i c a . This i s n o t t h e p l a c e t o conduct a
s a t i s f y i n g i n v e s t i g a t i o n i n t o t h e t o p i c . I have c h o s e n ,
t h e r e f o r e , t o s t a t e t h e basic c o n d i t i o n o f t h e law i n a
C h r i s t i a n c o m m u n i t y whosezyxwvutsrqponmlihgfedcbaTSRONLKJFEDCB
milieu i s t h a t o f s e c u l a r s o c i e t y .
 365

bigamy) which might make t h e m a r r i a g e invalid. But i t is

finally a n s w e r a b l e t o t h e a u t h o r i t y o f God, "who i s judge of

all and who knows a l l t h e s e c r e t s o f o u r h e a r t s " (ASB 289).

Its e x p l i c i t p u r p o s e i s t o c r e a t e an e n v i r o n m e n t where two

people can "comfort and h e l p e a c h o t h e r " i n a l l

circumstances; where t h e i r l o v e can be e n h a n c e d and

completed i n a committed sexual r e l a t i o n s h i p ; and where

c h i l d r e n can be b r o u g h t up i n s e c u r i t y and love (ASB 2 88) .1 5

Marriage i s also the p u b l i c context i n which that "total

v a l i d a t i o n o f t h e o t h e r i n t h e d e v o t i o n and s e r v i c e ,

c e l e b r a t i o n and m y s t e r y of a r e l a t i o n s h i p " 1 6
can be publicly

d e c l a r e d . Thus t h e vows r e c o g n i s e t h e c o n t i n g e n c i e s o f human

life a t t h e same t i m e t h a t t h e y p l a c e t h e s e u n d e r t h e l a w of

God :

I ,zyxwvutsrqponmlihgfedcbaTSRONLKJFEDCB
r N t a k e y o u , N,
t o be my h u s b a n d / w i f e ,
t o have and t o h o l d

15. The BCP s e t s o u t t h e p u r p o s e s o f m a r r i a g e i n t h e r e v e r s e

order :
First, i t was ordeined f o r the p r o c r e a t i o n of
c h i l d r e n t o be b r o u g h t up i n t h e f e a r , and n u r t u r e
o f t h e L o r d , and t o t h e p r a y s e o f h i s h o l y Name.
S e c o n d l y , i t was o r d e i n e d f o r a remedy a g a i n s t
S i n , and t o a v o i d f o r n i c a t i o n ; t h a t s u c h p e r s o n s
as have n o t t h e g i f t o f c o n t i n e n c y m i g h t m a r r y ,
and keep t h e m s e l v e s u n d e f i l e d members o f C h r i s t s
body.
T h i r d l y , i t was o r d e y n e d f o r t h e m u t u a l l S o c i e t y ,
h e l p , and C o m f o r t , t h a t t h e one o u g h t t o have o f
t h e o t h e r , b o t h i n p r o s p e r i t y , and A d v e r s i t y .
(ER I I 1662 801-803)
Modern l i t u r g i c a l p r a c t i c e p l a c e s a much h i g h e r v a l u e on t h e
h u s b a n d - w i f e b o n d , and does n o t assume t h a t c h i l d r e n w i l l
n e c e s s a r i l y be p a r t o f a m a r r i a g e .
16. M a r t i n e z " M a r r i a g e as W o r s h i p " 83
 366

f r o m t h i s day f o r w a r d ;
f o r b e t t e r , f o r worse,
f o r r i c h e r , f o r poorer,
i n s i c k n e s s and i n h e a l t h ,
t o l o v e and t o c h e r i s h ,
t i l l d e a t h us do p a r t ,
a c c o r d i n g t o God's h o l y l a w ;
and t h i s i s my solemn vow.
(ASB 290)

The g i v i n g o f t h e s e c u l a r s y m b o l o f t h e r i n g a g a i n c a l l s on

t h e i m p l i c a t i o n s o f t h e commitment i t s y m b o l i s e s :

I g i v e you t h i s r i n g
as a s i g n o f o u r m a r r i a g e .
W i t h my b o d y I h o n o u r y o u ,
a l l t h a t I am I g i v e t o y o u ,
and a l l t h a t I have I s h a r e w i t h y o u ,
w i t h i n t h e l o v e o f God,
F a t h e r , Son, a n d H o l y S p i r i t .
(ASB 292)

These w o r d s a n c h o r t h e m a r r i a g e f i r m l y i n a s e t o f human

realities that are themselves the vehicles for acknowledging

and w o r s h i p p i n g God. I n t h i s way, t h e y f i g h t a g a i n s t w h a t

Martinez c a l l s t h e "ruinous cleavage between f a i t h and l i f e "

which r e j e c t s t h e r o l e o f t h e body i n c o n t r i b u t i n g t o a

better understanding of s p i r i t u a l i t y . Martinez insists upon

a theology :

w h i c h p r e s e n t s m a r r i a g e as t h e n a t u r a l s i g n a n d
m i l i e u o f God's s a v i n g a n d h e a l i n g l o v e .
The l i f e l o n g p r o c e s s o f i n i t i a t i o n i n an i n t i m a t e
communion o f m a r i t a l life s h o u l d t h u s be seen
w i t h i n t h e perspective of worship . . . . The
s p o u s e s , i n a c k n o w l e d g i n g God's i n t i m a t e p r e s e n c e
i n e a c h o t h e r , a c c e p t e a c h o t h e r as h i s p e r m a n e n t
g i f t a n d p e r f e c t e a c h o t h e r i n t h e i r own p a t h o f
s p i r i t u a l i t y . T h i s i n t i m a c y w i t h God empowers t h e m
 367

to a l i f e of holiness, i n l i t u r g i c a l terms, to be
t h e "memory" o f t h e L o r d . 1 7

In a v i t a l and d y n a m i c way, then, marriage enacts the

r e c i p r o c i t y b e t w e e n human p r a c t i c e and divine engagement

i n human l i f e . Martinez compares t h e m a r i t a l relationship to

the special c o m m u n i c a t i o n t h a t e x i s t s b e t w e e n God and his

creation :

Spouses t u r n t o e a c h o t h e r and t o God. In fact,

God t a k e s t h e i n i t i a t i v e i n c a l l i n g h u s b a n d and
w i f e t o d i a l o g u e , s i n c e b o t h t h e s p o u s e s and God
speak t h e l a n g u a g e o f l o v e r s . L i k e w o r s h i p , w h e r e
God and h i s p e o p l e engage i n d i a l o g u e , t h e s p o u s e s
" g i f t " one a n o t h e r i n an o b l a t i v e d i a l o g u e .

T h i s c o m m u n i c a t i o n deepens i n t o communion, b o t h i n worship

and i n marriage, as t h e i n t i m a c y and commitment o f the

participants or partners increases. I t s r e s u l t i s growth and

development t h a t d i s c o v e r s an e v e r more precious

individuality i n the t o t a l surrender of s e l f :

To e s t a b l i s h a r e l a t i o n s h i p m a r k e d by t h e d e p t h o f
communion o f i n t i m a c y i s a g r e a t c h a l l e n g e b e c a u s e
i t demands t o t a l f r e e d o m and s p i r i t u a l n a k e d n e s s .
Furthermore, external pressures and internal
a m b i g u i t i e s might compromise t h a t e x p e r i e n c e of
p e r s o n a l freedom ....
Again, the narrative of God's activity,
revelation, provides a model f o r dialogue of
communion. Revelation, in fact, is personal
communion i n w h i c h God r e - c r e a t e s t h e f r e e d o m and
value of the person and makes p o s s i b l e the
encounter w i t h o t h e r s and w i t h God h i m s e l f . The
barriers o f s e l f - c e n t e r e d n e s s a r e overcome and
communion becomes an o n g o i n g r e a l i t y . God i s t h e
u l t i m a t e p o s s i b i l i t y o f communion f o r t h e c o u p l e

17. ibid 86
 368

who s t a n d as t h e most t e l l i n g metaphor of God's

self-donation to his people. 1 8

It c o u l d be a r g u e d t h a t , a s i d e f r o m t h e i n s i s t e n c e on t h e

s h a r e d p a t t e r n s o f r e v e l a t i o n i n m a r r i a g e and w o r s h i p a t

large, there i s nothing t o distinguish the e t h i c a l

commitment o f l i t u r g i c a l l y celebrated marriage from

marriages conducted i n e n t i r e l y secular circumstances. This

i s a q u e s t i o n t h a t Kenneth Stevenson has c o n f r o n t e d . He

a c k n o w l e d g e s t h a t C h r i s t i a n m a r r i a g e s a r e as p r o n e to

f a i l u r e as any o t h e r m a r r i a g e s . C h r i s t i a n s c o n s e q u e n t l y have

no b u s i n e s s t o c l a i m t h a t t h e i r m a r i t a l r e l a t i o n s h i p s are

"intrinsically s u p e r i o r t o anyone e l s e ' s " 1 9

. I n t h e end, we

h a v e t o make a more m o d e s t - s o u n d i n g c l a i m , b u t one which

sums up t h e r e c i p r o c i t y b e t w e e n l i t u r g i c a l life and s e c u l a r

life :

C h r i s t i a n m a r r i a g e c a n n o t e n s u r e a b e t t e r and more
l a s t i n g r e l a t i o n s h i p t h a n any o t h e r r e l i g i o n o r
i d e o l o g y can do w i t h i t s a d h e r e n t s . B u t i t can
p r o v i d e b o t h t h e c o n t e x t and t h e s a f e g u a r d s f o r
t h a t r e l a t i o n s h i p t o be b e t t e r and more l a s t i n g . 2 0

We r e t u r n from t h e s p e c i f i c concerns of marriage t o the

larger issue of e t h i c a l l i t u r g i c a l language, therefore, with

a c l e a r e r and more p r a c t i c a l p i c t u r e o f t h e k i n d s o f demands

such language s h o u l d meet. I t must p r o p o s e a world to a

c o m m u n i t y , n o t impose a w o r l d on a c o m m u n i t y . I t must

18. i b i d 92
19. K e n n e t h W. To Join Together 232
S t e v e n s o nzyxwvutsrqponmlihgfedcbaTSRONLKJFEDCB
20. i b i d 233
 369

r e c o g n i s e t h a tzyxwvutsrqponmlihgfedcbaTSRONLKJFEDCB
community i s n o t j u s t a synonym f o r an

e x i s t i n g congregation, but a c l a s s i f i c a t i o n capable of

w e l c o m i n g anyone who r e s p o n d s t o i t s p r o p o s a l . I t must a l s o

recognise the enormity of the leap of f a i t h towards

appropriating t h e p r o p o s e d w o r l d . The liturgical community

and t h e s e c u l a r c o m m u n i t y o v e r l a p , y e t t h e y a r e n o t fully

identical. Liturgy recognises t h i s b e s t , n o t by disguising

the gap ( e . g . d o m e s t i c a t i n g t h e Kingdom as i n ASB baptismal

liturgy), b u t by p r o v i d i n g adequately marked t h r e s h o l d

positions, from which the leap from o r d i n a r y s e c u r i t i e s

towards t h e Kingdom can be made. R i t u a l a c t i o n that

responded t o these i m p e r a t i v e s w o u l d no l o n g e r be a fragile

dream o f i n h e r i t i n g t h e Kingdom, o f w h i c h real practice is a

p a l e c o p y , b u t t h e a c t u a l i s i n g o f t h e Kingdom a t e a c h

celebration. I t w o u l d , i n o t h e r w o r d s , have f o u n d i t s

p o s i t i o n b e t w e e n what R i c o e u r , following Reinhart

K o s s e l l e c k , has c a l l e d t h e "space o f e x p e r i e n c e " and the

" h o r i z o n o f e x p e c t a t i o n " . He shows how an i m b a l a n c e can

arise f r o m undue l e a n i n g t o e i t h e r o f t h e s e limits. For we

c a n n o t a f f o r d t o be w h o l l y p r e o c c u p i e d with the present, any

more t h a n we can f i x o u r eyes on t h e f u t u r e i n a way that

paralyses present action :

The p e r m a n e n t e t h i c a l and p o l i t i c a l i m p l i c a t i o n o f
t h e s e m e t a h i s t o r i c a l c a t e g o r i e s o f e x p e c t a t i o n and
e x p e r i e n c e i s t h u s c l e a r . The t a s k i s t o p r e v e n t
t h e t e n s i o n between t h e s e two p o l e s o f t h i n k i n g
about h i s t o r y from becoming a schism. This i s not
t h e p l a c e t o s p e l l o u t t h i s t a s k i n more d e t a i l ,
so I w i l l c o n f i n e m y s e l f t o two i m p e r a t i v e s .
 370

On t h e one h a n d , we must r e s i s t t h e s e d u c t i o n o f
p u r e l y U t o p i a n e x p e c t a t i o n s . They can o n l y make us
d e s p a i r o f a l l a c t i o n , f o r , l a c k i n g an a n c h o r a g e
i n experience, they are incapable o f f o r m u l a t i n g a
p r a c t i c a l path d i r e c t e d t o the ideals that they
s i t u a t e "elsewhere".
(TN I I I 215)

T h a t i s why b o t h p o l e s have t o be a p p r o a c h e d q u i t e

pragmatically :

Our e x p e c t a t i o n s must be d e t e r m i n e d , hence f i n i t e

and r e l a t i v e l y m o d e s t , i f t h e y a r e t o be a b l e t o
g i v e r i s e t o r e s p o n s i b l e c o m m i t m e n t s . We have t o
keep o u r h o r i z o n o f e x p e c t a t i o n f r o m r u n n i n g away
f r o m u s . We have t o c o n n e c t i t t o t h e p r e s e n t b y
means o f a s e r i e s o f i n t e r m e d i a r y p r o j e c t s t h a t we
may a c t u p o n .
(TN I I I 215)

8.7 L i t u r g y as a P r a c t i c a l P a r a d i g m

The emphasis i n t h i s r e a d i n g o f t h e t i e s between l i t u r g y and

the discourses o f e t h i c s and p o l i t i c s has b e e n on s h o w i n g

how t h e s e c u l a r p r a c t i c e s can s h e d l i g h t on a s p e c t s of

liturgical life. Under t h e g u i d a n c e o f R i c o e u r ' s practical

e x p e c t a t i o n o f U t o p i a can g i v e
sense t h a t a r e a l i s t i cyxwutsrponmlihgfedcaZUPI rise

t o p r o d u c t i v e a c t i o n , however, t h e r e i s a n o t h e r possibility

t o c o n s i d e r . Forms o f w o r s h i p w h i c h n o t o n l y p r o m i s e t h e

Kingdom, b u t p r o m i s e i t as a m o d e l whose p r o s p e c t s can

augment t h e e x i s t i n g r e s o u r c e s of i t s users, can e q u a l l y

help t o i n t e r p r e t secular experience. But i f l i t u r g y i s

g o i n g t o make a b i d f o r r e c o g n i t i o n as a c u l t u r a l p r a c t i c e

w h i c h can, i n i t s own r i g h t , enhance t h e u n d e r s t a n d i n g of

 371

other practices, i t has several inherent d i f f i c u l t i e s to

n e g o t i a t e . K i e r a n Flanagan describes t h e challenge which

l i t u r g y encounters i n m a k i n g i t s c l a i m s among t h e many

competing discourses or p r a c t i c e s of i t s contemporary

situation :

L i t u r g i e s a r e v u l n e r a b l e i n modern c u l t u r e , as a
result of having to compete with so many
i m i t a t o r s . S e c u r i n g t h e i r d i s t i n c t i v e message i s a
peculiar sociological and theological
accomplishment.
C o n t e m p o r a r y modern c i r c u m s t a n c e s c o n s p i r e t o make
liturgical acts more incredible than their
t h e o l o g i c a l message may justify. 2 1

For t h i s reason, l i t u r g y must a t a l l t i m e s be rigorously

s e l f - e x a m i n i n g , and c o n s c i e n t i o u s about eradicating any

lapses i n t o sentimentality, nostalgia, or o b s c u r i t y , even

w h i l e i t h o l d s open t h e a c c e s s t o m y s t e r y whenever i t i s

performed.

Ricoeur has captured t h i s d i f f i c u l t y i n a meditation that

came o u t o f h i s v i s i t t o t h e Taize community i n France.

T a k i n g on t h e d o u b l e r o l e o f q u e s t i o n e r and answerer,

Ricoeur a s k s w h e t h e r t h e T a i z e l i t u r g y does n o t meet w i t h a

difficulty that confronts a l l l i t u r g i e s , namely, t h a t i t

attempts t o r e v i v e a form o f symbolism t h a t harks back t o a

p a s t o r a l and agrarian culture, obscured t o d a y by industrial

civilization. Commodities l i k e bread, w i n e and o i l represent

a l o s t w o r l d t o those concerned w i t h t h e conquest o f the

2 1 . F l a n a g a nzyxwvutsrqponmlihgfedcbaTSRONLKJFEDCB
Sociology and Liturgy 286
 372

u n i v e r s e by t e c h n o l o g y . He r e c o g n i s e s that, on t h e s e

grounds, l i t u r g y might stand g u i l t y o f a c e r t a i n "cultural

exoticism" (my t r a n s l a t i o n ) i n t h e same way t h a t we release

t h e e x o t i c b y o p e n i n g a museum o f a n c i e n t a r t . To d e a l w i t h

t h e a c c u s a t i o n , he t a k e s up t h e m e m o r i a l a s p e c t ofthe

symbol i n g r e a t e r d e t a i l :

Le serieux de 1'argument e s t e v i d e n t : tout

symbolisme e s t un m e m o r i a l . I I e s t a u s s i a u t r e
chose q u on d i r a a p r e s . M a i s i l e s t d ' a b o r d u n
1

m e m o r i a l : " F a i t e s c e c i en memoire de m o i . . . "

E t t o u t m e m o r i a l l u t t e c o n t r e l ' o u b l i . Or n o t r e
c u l t u r e , dans l a mesure ou e l l e se r e g i e s u r u n
model e t e c h n o l o g i q u e , s e c r e t e l ' o u b l i . L ' u s a g e r de
l'outil, de l a m a c h i n e n'a p a s de memoire :
1 ' i n s t r u m e n t s ' e p u i s e dans sa f o n c t i o n a c t u e l l e ;
i l a b o l i t s o n p a s s e dans son usage p r e s e n t . Le
s y m b o l e au c o n t r a i r e a une memoire, e s t m e m o i r e ;
il reprend d'autres symboles p l u s v i e u x qu'il
i n t e g r e dans l e s i g n e p r e s e n t . 2 2

[The g r a v i t y o f t h e a r g u m e n t i s e v i d e n t : a l l
symbolism i s a memorial. I t i s a l s o something e l s e
as we w i l l have o c c a s i o n t o s a y a f t e r w a r d s . B u t i t
i s f i r s t o f a l l a m e m o r i a l : "Do t h i s i n memory o f
me . . . " And e v e r y m e m o r i a l s t r u g g l e s a g a i n s t
f o r g e t t i n g . Now o u r c u l t u r e , t o t h e e x t e n t t h a t i t
regulates itself according t o a technological
m o d e l , c o n c e a l s f o r g e t t i n g . The u s e r o f t h e t o o l ,
o f t h e m a c h i n e has no memory : t h e i n s t r u m e n t i s
e x h a u s t e d i n i t s a c t u a l f u n c t i o n ; i t expunges i t s
past i n i t s present u s e . The s y m b o l , on t h e
c o n t r a r y , has a memory, i s memory; i t r e c o v e r s
o t h e r , o l d e r symbols, which i t i n t e g r a t e s i n t o t h e
present sign.]
(my t r a n s l a t i o n )

He i s a n x i o u s t o show t h a t l i t u r g y must n e v e r p e r m i t

forgetfulness, n o t e v e n t o make i t s e l f more e a s i l y

understood b y c o n t e m p o r a r y h u m a n i t y . I t s t a s k i s one o f

22. P a u l R i c o e u r " P o s t f a c e " i n J e a n - M a r i e P a u p e r tzyxwvutsrqponmlihgfedcbaTSRONL

Taize et
l'Eglise de Demain P a r i s : F a y a r d , 1967 248
 373

displacement and r u p t u r e , i n o r d e r t o g i v e back t o t h e

worshipper i n a t e c h n o l o g i c a l s o c i e t y the r i c h e s of a p o e t i c
h e r i t a g e . But t h e work does not end h e r e . L i t u r g y i s not
2 3

o n l y a memorial, o r an a r c h a e o l o g i c a l e x e r c i s e f o r t h e
p o e t i c a l l y s o p h i s t i c a t e d , even though i n a p a r a d i g m a t i c
sense, i t shows how a community might p r e s e r v e i t s memory o f
the symbols a t t h e h e a r t o f i t s b e i n g . On t h e c o n t r a r y , i t
i s c o n s t a n t l y r e c r e a t i n g i t s e l f , always drawing i n o l dzyxwvutsrqponmlkjihgfedc
and
new symbols, always answerable t o a p r e c i s e l y d e f i n e d
k e r y g m a t i c r e s p o n s i b i l i t y . Thus Ricoeur asks :

Une l i t u r g i e c h r e t i e n n e e s t - e l l e seulement un
memorial ? Est-ce meme d'abord un memorial ? S i l e
geste e s s e n t i e l du c h r i s t i a n i s m e e s t de donner un
signe de ce q u i v i e n t , s i l e c h r i s t i a n i s m e e s t
e s c h a t o l o g i q u e par essence, s i " l e f u t u r de Dieu"
engendre 1'envoi de l a Communaute . . . a l o r s une
l i t u r g i e c h r e t i e n n e n'est pas une " a c t i o n sacree".
E l l e e s t un "signe des temps". E l l e ne r e p r e n d une
symbolique ancienne que pour l a t o u r n e r v e r s
l'annonce e t v e r s 1'envoi. La l i t u r g i e c h r e t i e n n e
est celle q u i rassemble pour 1'envoi: "Vous
annoncez l a mort du Seigneur jusqu'a ce q u ' i l
vienne. 1,24

[ I s C h r i s t i a n l i t u r g y o n l y a memorial ? I s i t even
p r i m a r i l y a memorial ? I f t h e e s s e n t i a l g e s t u r e o f
C h r i s t i a n i t y i s t o g i v e a s i g n o f what i s t o come,
if "the future o f God" gives rise to the
i n j u n c t i o n t o t h e Community . . . t h e n a C h r i s t i a n
l i t u r g y i s not a "sacred a c t i o n " . I t i s a " s i g n o f
the t i m e s " . I t o n l y r e c o v e r s an a n c i e n t symbolism
i n o r d e r t o t u r n i t towards p r o c l a m a t i o n and
injunction. Christian liturgy i s that which
g a t h e r s again f o r t h e p r o c l a m a t i o n : "You are t o
announce t h e Lord's death u n t i l he comes."]
(my t r a n s l a t i o n ]

23. i b i d 248
24. i b i d 249
 374

Ricoeur a s s e r t s t h e r i c h p o t e n t i a l o f l i t u r g y i n t h e p r e s e n t
day a g a i n s t i t s u n d e n i a b l e t e n d e n c i e s i n t h e d i r e c t i o n o f
s e l f - i n d u l g e n c e and, f i n a l l y , obsolescence. L i t u r g yzyxwvutsrqponmlkjihgfedcbaYWVUTSRP
can
address t h e p r a c t i c e s o f o r d i n a r y l i f e , because such
p r a c t i c e s have p r o v i d e d i t s background and i t s s y m b o l i c
t i s s u e . By a t t e n d i n g t o t h e i n t e g r i t y and v a l u e o f what i t
r e c a l l s each t i m e i t i s c e l e b r a t e d , l i t u r g y can g i v e back t o
these p r a c t i c e s a d i g n i t y t h a t l i f t s them above t h e l e v e l o f
the q u a i n t o r t h e mundane. I t can even p r e s e r v e t h e sense o f
a sacred u n i v e r s e where even t h e most o r d i n a r y aspects o f
l i f e a r e p r e c i o u s , c e n t r a l , and c o n s e c r a t e d i n t h e
community's g a t h e r i n g o f i t s e l f towards t h e i n h e r i t a n c e o f
salvation.

Hubert Dreyfus has defended t h e need t o

g i v e what Heidegger i n Being and Time c a l l s a

" c o n c r e t e d e m o n s t r a t i o n " t h a t human beings and t h e
o b j e c t s t h e y encounter a r e formed by c u l t u r a l
p r a c t i c e s which cannot be o b j e c t i f i e d . Second, one
must give an i n t e r p r e t a t i o n o f our c u r r e n t
c u l t u r a l s i t u a t i o n by f i n d i n g a c u l t u r a l paradigm
(. . .) which focuses our dominant p r a c t i c e s ,
w h i l e a t t h e same t i m e assembling a l l t h e evidence
in our m i c r o - p r a c t i c e s - and t h i s o f course
includes our l i n g u i s t i c p r a c t i c e s - that an
a l t e r n a t i v e u n d e r s t a n d i n g o f human beings once
e x i s t e d and s t i l l c o n t i n u e s , a l t h o u g h drowned o u t
by our everyday busy concerns. F i n a l l y , h a v i n g
done t h i s j o b , one can o n l y hope t h a t t h e m i c r o -
p r a c t i c e s e x c l u d e d by t e c h n o l o g y w i l l f i n d a new
focus i n a new p a r a d i g m . 25

25. Hubert Dreyfus "Holism and Hermeneutics" i n Hermeneutics

and Praxis 227-247 245
 375

By v i r t u e o f i t s s p e c i a l use o f t h e fundamental bonds i n

human communities, l i t u r g y a c t u a l l y p r o v i d e s a c e n t r e and
focus f o r t h e i r e x p r e s s i o n . I t w i l l be my argument t h a t , by
c r e a t i n g c o n d i t i o n s f o r t h e proper understanding o f t h e
hermeneutic r e l a t i o n s h i p between o r d i n a r y experience and
C h r i s t i a n t r a d i t i o n , l i t u r g y can b e g i n t o o f f e r i t s e l f as a
model t o t h e s e c u l a r w o r l d .

This i s an i m p o r t a n t c o r r e c t i v e t o a problem t h a t Ricoeur

has acknowledged i n t h e course o f e x t e n d i n g t h e p r i n c i p l e s
o f h i szyxwvutsrqponmlkjihgfedcbaYWVUTSRPONMLKJIHGFEDCBA
Lectures on Ideology and Utopia towards q u e s t i o n s o f
l i b e r a t i o n t h e o l o g y i n h i s i n t e r v i e w w i t h R i c h a r d Kearney.
This once more opens t h e d i a l o g u e between U t o p i a and
history:

The problem today i s t h e apparent i m p o s s i b i l i t y o f

u n i f y i n g w o r l d p o l i t i c s , o f m e d i a t i n g between t h e
p o l y c e n t r i c i t y o f our everyday p o l i t i c a l p r a c t i c e
and t h e U t o p i a n h o r i z o n o f a u n i v e r s a l l y l i b e r a t e d
humanity. I t i s n o t t h a t we are w i t h o u t U t o p i a ,
b u t t h a t we a r e w i t h o u t paths t o U t o p i a . And
w i t h o u t a p a t h towards i t , w i t h o u t c o n c r e t e and
p r a c t i c a l m e d i a t i o n i n our f i e l d o f e x p e r i e n c e ,
U t o p i a becomes a s i c k n e s s . 2 6

For t h e contemporary s i t u a t i o n t h i s i s a gloomy p r o s p e c t .

Ricoeur's answer t o t h e q u e s t i o n o f whether t h e r e i s "any
p l a c e i n contemporary p o l i t i c s f o r genuine U t o p i a n
discourse" i s correspondingly cautious :

26. R i c h a r d Kearney Dialogues With Contemporary Continental

Thinkers 31
 376

Maybe n o t i n p o l i t i c s i t s e l f b u t r a t h e r a t t h e
junction between p o l i t i c s and o t h e r cultural
d i s c o u r s e s . Our p r e s e n t d i s i l l u s i o n m e n t w i t h t h e
p o l i t i c a l stems from t h e f a c t t h a t we i n v e s t e d i t
w i t h t h e t o t a l i t y o f our e x p e c t a n c i e s - u n t i l i t
became a b l o a t e d imposture o f U t o p i a . We have
tended t o f o r g e t t h a t beside t h e p u b l i c realm o f
politics, there also exists a more private
cultural realm (which includes literature,
p h i l o s o p h y and r e l i g i o n , e t c . ) where t h e U t o p i a n
h o r i z o n can express i t s e l f . Modern s o c i e t y seems
h o s t i l e t o t h i s domain o f p r i v a t e e x p e r i e n c e , b u t
the suppression of the p r i v a t e entails the
d e s t r u c t i o n o f t h e p u b l i c . The v a n q u i s h i n g o f t h e
p r i v a t e by t h e p u b l i c i s a p y r r h i c v i c t o r y . 2 7

For l i t u r g y i n i t s r o l e o f exemplary d i s c o u r s e , however, t h e

p r o g n o s i s i s o p t i m i s t i c enough t o w a r r a n t a s t r o n g e r c l a i m
t h a n I have v e n t u r e d h i t h e r t o . I t i s t i m e t o s t o p
t r e a t i n g l i t u r g y as a minor d i s c o u r s e , o r a s u b s i d i a r y area
i n a l a r g e p o l i t i c a l landscape. I n s t e a d , l i t u r g y i t s e l f can
p r o v i d e a model f o r t h e r e h a b i l i t a t i o n o f t h e s e c u l a r o r d e r ,
as i t i d e n t i f i e s and makes a v a i l a b l e those t h r e s h o l d
p o s i t i o n s t h a t conduct worshippers towards t h e Kingdom i n
t h e t e m p o r a l c o n d i t i o n s i n which r i t u a l a c t i o n o c c u r s . zyxwvutsrqponmlkjihgfe

8.8 Responsible L i t u r g y and Responsible I n t e r p r e t a t i o n

I t has been a f o u n d i n g premise o f t h i s f i n a l c h a p t e r t h a t

l i t u r g y a t i t s best must operate on two f r o n t s . On t h e one
hand, i t has t o b r i n g t h e Kingdom s h a r p l y i n t o f o c u s , so
t h a t i t appears as something t h a t can b e g i n t o be
a p p r o p r i a t e d w i t h i n t h e l i m i t s o f human e x p e r i e n c e . On t h e

27. i b i d 31
 377

o t h e r hand, i t must address human e x p e r i e n c e i t s e l f . For i t

i s here, i n what t h e BCP c a l l s " a l l t h e changes and chances
of t h i s m o r t a l l l i f e " (ER I I 711 : 1662), t h a t worshipping
communities are t o i d e n t i f y t h e s i g n s o f t h e Kingdom.

I n t h e course o f i n v e s t i g a t i n g j u s t how these two a m b i t i o n s

might be achieved i n p r a c t i c e , I have r e f i n e d c e r t a i n
initial assumptions about t h e p r o p o s i t i o n a l role of l i t u r g y ,
and t h e i n t e r p r e t a t i o n a l and a p p r o p r i a t i n g r o l e o f i t s
p r a c t i t i o n e r s . The r e s u l t o f t h e e x e r c i s e has been t o show
how l i t u r g i c a l hermeneutics i l l u m i n a t e s t h e i s s u e s o f t h e
p r o p o s a l and a p p r o p r i a t i o n o f t h e Kingdom a t t h e deeper
l e v e l s o f language, e t h i c s and p o l i t i c s , and i n so d o i n g ,
c l a i m s an i m p o r t a n t and even p a r a d i g m a t i c p l a c e f o r l i t u r g y
among o t h e r c u l t u r a l p r a c t i c e s . But t o s t o p here, grandiose
though such a c o n c l u s i o n might sound, would be t o a v o i d t h e
greatest c h a l l e n g e and t h e g r e a t e s t responsibility that
l i t u r g i c a l hermeneutics i s c a l l e d upon t o c o n f r o n t . That
c h a l l e n g e i s t h e q u e s t i o n o f whether any o f t h e f i n d i n g s
t h a t t h e p r o j e c t has o f f e r e d can u l t i m a t e l y enhance t h e
f a i t h f u l p r a c t i c e o f w o r s h i p among o r d i n a r y congregations i n
real situations.

The f i r s t p a r t o f my r e p l y i s , i n e v i t a b l y , something o f a
disclaimer, f o r I am n o t g o i n g t o suggest t h a t parish
p r i e s t s ought t o t e a c h t h e i r f l o c k s a c r i t i c a l vocabulary
t h a t would add t e c h n i c a l sophistication to their
 378

understanding o f t h e l i t u r g i c a l experience. This i s n o t t o

deprecate t h e average c o n g r e g a t i o n ' s grasp o f i t s worship,
b u t r a t h e r t o suggest t h a t a t e c h n i c a l v o c a b u l a r y which has
a p l a c e i n academic l i t u r g y could i n h i b i t and s t a n d a r d i s e
t h e spontaneous responses o f a c t u a l worshippers.

The second p a r t o f t h e r e p l y i s t h a t c o n g r e g a t i o n s can and

s h o u l d be t a u g h t t h a t t h e i r p a r t i c i p a t i o n i n worship i s
e x a c t l y t h a t . L i t u r g y i s n o t so much g i v e n t o i t s
p r a c t i t i o n e r s , as completed, o r even made by them. Every
worshipper has a r e s p o n s i b i l i t y t o watch f o r t h e signs o f
t h e Kingdom, and t o respond t o i t s p r e s e n t a t i o n i n t h e
statements of t h e F a i t h with reciprocal acts of f a i t h .

This demand does n o t p r e t e n d t o be a n y t h i n g o t h e r t h a n

m y s t e r i o u s . Even Ricoeur r i g h t l y p l a c e s f a i t h beyond t h e
reach o f hermeneutics when he discusses the relationship of
f a i t h and b i b l i c a l language i n " P h i l o s o p h i c a l Hermeneutics
and B i b l i c a l Hermeneutics". Ricoeur makes a h e r m e n e u t i c a l
c o n n e c t i o n between f a i t h and language, a r g u i n g t h a t f a i t h i s
c o n s t i t u t e d by t h e t e x t ' s p r o p o s a l o f a w o r l d ("the ' t h i n g '
of t h e t e x t " ) r a t h e r t h a n t h a t f a i t h precedes our acceptance
o f t h e p r o p o s a l . A l t h o u g h t h i s guards a g a i n s t " t h e
psychologizing reduction of f a i t h " , i t i s also important t o
defend i t a g a i n s t o t h e r k i n d s o f r e d u c t i o n :

This i s n o t t o say t h a t f a i t h i s n o t a u t h e n t i c a l l y
an a c t i r r e d u c i b l e t o a l l l i n g u i s t i c t r e a t m e n t ; i n
 379

this sense, i t i s indeed t h e l i m i t of a l l

hermeneutics, w h i l e a t t h e same t i m e s t a n d i n g as
t h e nbnhermeneutical o r i g i n o f a l l i n t e r p r e t a t i o n .
The endless movement o f i n t e r p r e t a t i o n begins and
ends i n t h e r i s k o f an answer n e i t h e r engendered
nor exhausted by any commentary . . . . [ T ] h e
t h e m a t i c s o f f a i t h eludes hermeneutics and a t t e s t s
t o t h e f a c t t h a t t h e l a t t e r has n e i t h e r t h e f i r s t
nor t h e l a s t word.

Yet t h i s does n o t absolve hermeneutics from i t s e s s e n t i a l

and ongoing i n t e r p r e t a t i v e d u t y towards f a i t h :

Hermeneutics, however, r e c a l l s t h i s : b i b l i c a l
f a i t h cannot be s e p a r a t e d from t h e movement o f
i n t e r p r e t a t i o n that raises i t t o the level of
language. The " u l t i m a t e c a r e " would remain mute
2 8

i f i t d i d n o t r e c e i v e t h e power o f speech from an

e n d l e s s l y renewed i n t e r p r e t a t i o n o f t h e s i g n s and
symbols t h a t have, so t o speak, educated and
formed t h i s care t h r o u g h o u t t h e c e n t u r i e s . The
f e e l i n g o f a b s o l u t e dependence would remain a weak
and i n a r t i c u l a t e d f e e l i n g i f i t were n o t t h e
response t o t h e p r o p o s a l o f a new b e i n g t h a t
opened f o r me new p o s s i b i l i t i e s o f e x i s t i n g and
a c t i n g . U n c o n d i t i o n a l t r u s t would be empty i f i t
were n o t based upon t h e c o n t i n u a l l y renewed
interpretation o f t h e s i g n - e v e n t s r e p o r t e d by
S c r i p t u r e . . . . These events o f d e l i v e r a n c e open
and uncover t h e innermost p o s s i b i l i t y o f my own
freedom and t h u s become f o r me t h e word o f God.
Such i s t h e p r o p e r l y h e r m e n e u t i c a l c o n s t i t u t i o n o f
faith itself.
(PHBH 99-100)

L i t u r g i c a l language, and e s p e c i a l l y l i t u r g i c a l language

p l a c e d a t t h e s e r v i c e o f w o r s h i p p e r s , has a comparable - and
comparably m y s t e r i o u s - r e s p o n s i b i l i t y . The shaping t a s k o f
l i t u r g y i s t o map o u t those t h r e s h o l d p o s i t i o n s from which
28. The n o t i o n o f " u l t i m a t e c a r e " cannot pass w i t h o u t
r e f e r e n c e t o Heidegger's d e f i n i t i o n o f "care" as t h e mode o f
b e i n g o f DaseinzyxwvutsrqponmlkjihgfedcbaYWVUTSRPONMLKJIHGFEDCBA
(Being and Time I.6.§§191ff). I have
d i s c u s s e d t h e q u e s t i o n o f f a i t h as a form o f care i n Chapter
Six.
 380

the w o r s h i p p i n g community can continue t o make t h e leap

towards the presence of God, under the promise of the

K i n g d o m . And e v e n when i t h a s taken i t s users to a new act

of faith, this i s no more a c o m p l e t i o n t h a n a single

celebration of the eucharist i s the d e f i n i t i v e proposal of

the liturgical promise. 'Good' l i t u r g y , w h i c h h a s i t s sights

fixed on the Kingdom, d o e s n o t h a v e t o be taught these

principles. Of i t s nature, i t includes those "intermediary

projects" (TN 215) w h i c h we have e n c o u n t e r e d as threshold

positions and w h i c h make t h e p r a c t i c e of worship possible

and significant.

In a curious, but liturgically apt way, this recognition

brings the m y s t e r y of faith very close to the ordinary, and

perfectly c l e a r , language of worship. Thus I take i t as a

positive i n d i c a t i o n of the willingness and competence of the

average congregation to assume t h e i r r o l e in the

interpretation of liturgical action, when T o n y W a l t e r says,

in the preface to h i s w o r k on modern f u n e r a l practice :

Funerals will i m p r o v e o n l y when o r d i n a r y people

ask f o r something b e t t e r , and know w h a t t o ask
f o r . T h a t i s why I h a v e w r i t t e n t h i s b o o k . 2 9

This s h o u l d be extended across the w i d e r panorama of

worship, to a general affirmation of the right of ordinary

people to demand b e t t e r liturgy. Exercising that right,

29. Tony W a l t e rzyxwvutsrqponmlkjihgfedcbaYWVUTSRPONMLKJIHGFEDCBA

Funerals and How to Improve Them 17
 381

however, p l a c e s a r e s p o n s i b i l i t y on a l l p r a c t i t i o n e r s o f
worship t o be i n f o r m e d . And making c o n g r e g a t i o n s so aware o f
the s i g n i f i c a n c e o f what t h e y a r e d o i n g i n church t h a t t h e y
w i l l e n t e r a c t i v e l y i n t o t h e c o n s t a n t renewal and
improvement o f worship i s a d u t y t h a t t h e Church cannot
afford t o ignore.

Jeremy T a y l o r , w r i t i n g i n 1658, s h o r t l y b e f o r e t h e
R e s t o r a t i o n had t h i s t o say :

. . . t h e L i t u r g y o f t h e Church o f England h a t h
advantages so many and so c o n s i d e r a b l e as n o t
o n e l y t o r a i s e i t s e l f above t h e d e v o t i o n s o f
o t h e r Churches, b u t t o endear t h e a f f e c t i o n s o f
good people t o be i n l o v e w i t h liturgy i n
general. 3 0

I n a modern w o r l d , which has seen t h e growth o f some f i n e

l i t u r g i c a l work i n a l l t h e major denominations, we must t a k e
a w i d e r view t h a n T a y l o r ' s , and encourage t h e l o v e o f
excellent l i t u r g y wherever i t o c c u r s . This means allowing
l i t u r g y t o address us. More than t h a t , i t means a c c e p t i n g
the r i s k t h a t proceeds from b e l i e v i n g o u r s e l v e s t o be
addressed by l i t u r g y .

Chapter Three went some way towards d e s c r i b i n g the dramatic

encounter between t h e f a i t h o f t h e worshippers and t h e

30. Jeremy T a y l o r Preface t ozyxwvutsrqponmlkjihgfedcbaYWVUTSRPONMLKJIHGFEDCBA

Forms of Prayer Publicke and
Private together with the Psalter or Psalms of David after
the Kings Translation London : J. F l e s h e r f o r R. Royston,
1658 A6
 382

divine presence i n the context of the eucharist, using the

situational model of Derrida's "Telepathy". The scenario of

the accident, i n which the text or communication f a l l s into

the hands of a chance r e c e i v e r who t h e n becomes i t s

addressee, has powerful implications for l i t u r g y at large.

In p a r t i c u l a r , i t suggests an account of how liturgy falls

into the hands of i t s practitioners. I t also suggests how,

h a v i n g t a k e n up the liturgical address, the worshipper finds

his or her life t r a n s f o r m e d i n w a y s w h i c h he or she can

neither foresee nor control. But i t is vital to stress the

willingness, indeed the desire, of the worshipper to

participate. The response comes o u t of a sense that one is

called or chosen, and the act of worship then comes to

follow the "programme" o f the rite.

"Telepathy" presents the concept of the text in a manner

that i s particularly helpful to the understanding which has

been a key argument i n t h i s t h e s i s , namely t h a t the

liturgical text and i t s performance are mutually dependent

entities. I t remains to negotiate the significant difference

between the case Derrida imagines, and its liturgical

application. This r e l a t e s to Derrida's presentation of a

text that engenders performance across time and, in a

certain sense, has i t s status or existence retrospectively

validated when i t s "programme" i s t r a n s l a t e d into action.

Liturgical texts and t h e i r performances, on the other hand,

are one and the same. The text initiates action and, when
 383

i t s i n v i t a t i o n i s accepted, i t c o n s t i t u t e s the worshipping

community w i t h i n s e c u l a r e x i s t e n c e . E q u a l l y , t h e community
seeks t h e t e x t . F a i t h f u l bodies o f w o r s h i p p e r s do n o t
stumble across unexpected c a l l s t o a r e c o g n i s e d form o f
ritual p r a c t i c e . They a r e a l r e a d y s e r i o u s l y committed t o the
purpose which t h e words o f t h e t e x t can shape and d i r e c t .
The opening d i a l o g u e o f t h e e u c h a r i s t i c p r a y e r makes t h i s
abundantly c l e a r :

President L e t us g i v e thanks t o t h e L o r d our God

All I t i strnmihgda
right t o g i v e h i m thanks and prais©
(ASB)
Priest L e t us g i v e thanks unto t h e Lord our God.
Peopl© I t i s m@@t and right so t o do.
(BCP)

Yet by i t s e l f , t h i s does n o t seem an adequate e v o c a t i o n o f

t h e i n d e t e r m i n a b l e , l i f e - c h a n g i n g consequences o f making t h e
s e r i o u s commitment t h a t must f o l l o w i f one i s t ozyxwvutsrqponmlkjihgfedcba
be t h e
addressee o f t h e l i t u r g i c a l communication. I n s i d e t h e r i t e ,
t h e r e w i l l always be r i s k s , s u r p r i s e s and a c c i d e n t s which
are q u i t e i m p o s s i b l e t o f o r e s e e . Thus a c c e p t i n g t h e
programme o f t h e 'known' l i t u r g i c a l process c a r r i e s no
c e r t a i n t i e s o r guarantees. The same r i t e w i l l a f f e c t t h e
same p a r t i c i p a n t s d i f f e r e n t l y each t i m e t h a t t h e y assemble.
Again, D e r r i d a ' s words c a p t u r e b o t h t h e momentous n a t u r e o f
t h e a c t i o n , and t h e g l o r i o u s f o l l y t h a t accepts i t s r i s k s :

But I am t h i n k i n g o f a s i n g l e person, o f t h e one

and o n l y , t h e madwoman who would be a b l e t o say
a f t e r t h e l e t t e r ' i t i s I " , i t was a l r e a d y I , t h a t
 384

w i l l have been I , and i n t h e n i g h t o f t h i s wagered

c e r t a i n t y commits h e r l i f e t o i t w i t h o u t r e t u r n ,
takes a l l p o s s i b l e r i s k s . . . .
(Telepathy 7)

I t i s a happy a c c i d e n t f o r l i t u r g y t h a t i t s chance meeting

w i t h D e r r i d a here s h o u l d happen t o t a k e t h e form o f an essay
whose i n i t i a l s e t t i n g i s t h e c o n t e x t o f a l o v e l e t t e r . Bryan
Spinks, w r i t i n g o f t h e e u c h a r i s t i c p r a y e r , has s a i d t h a t
" l i k e a l l prayer [ i t ] i s t h e language o f l o v e r s " . The 3 1

c o r o l l a r y t o t h i s , i s t h a t a l l l o v e r s have t o accept a
c o n d i t i o n o f r i s k . But l i t u r g y p a r t i c i p a t e s , above a l l , i n
t h a t " l o g i c o f superabundance" which Ricoeur f i n d s i n t h e
parables ( S p e c i f i c i t y 138). I n f u l f i l l i n g i t s o b l i g a t i o n s
and t a k i n g i t s r i s k s , t h e worshippers always d i s c o v e r
"something more", and something b e t t e r , t h a n t h e y c o u l d have
a n t i c i p a t e d . There c o u l d be no h a p p i e r f o r m u l a t i o n o f t h e
t r u e d e s t i n y o f a l l l i t u r g i c a l a c t i o n t h a n t h e opening words
of the f i r s t , second and f o u r t h e u c h a r i s t i c p r a y e r s i n t h e
ASB :

President I t i s indeed r i g h t ,
i tzyxwvutsrqponmlkjihgfedcbaYWVUTSRPONMLKJIHGFEDCBA
is our duty and our joy,
at a l l times and i n a l l p l a c e s
t o g i v e you thanks and p r a i s e ,
h o l y F a t h e r , heavenly King,
a l m i g h t y and e t e r n a l God
(ASB 130, 133, 139)

31. Bryan D. Spinks "The E u c h a r i s t i c Prayer" i n The Identity

of Anglican Worship ed. Kenneth Stevenson & Bryan D. Spinks
London : Mowbray, 1991 89-102 99
 3

This i s n o t a paradox. Rather, i t i s a r e v e l a t i o n t h a t t h e

p r e s c r i p t i o n s o f t h e r i t e are o n l y t h e b e g i n n i n g o f t h e
p e r f o r m e r s ' own d i s t i n c t i v e l i t u r g i c a l encounter w i t h God

You say 'me' t h e unique addressee and e v e r y t h i n g

s t a r t s between us.
(Telepathy 6)
 386

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