Liturgical View of Scripture (III): History

Intro to this series. Part I. Part II.

Now for some history.

Another anecdote. In a liturgy class here we were discussing the Didache. Modern scholarship now dates it at 100 CE. Now, what is interesting about the Didache (among other things) is that the Eucharistic liturgy it gives us is in certain very important ways continuous with the way that the church (many branches of it) continued to celebrate the Eucharist down through the centuries. The Didache has the same shape or structure (in important respects) as both the Eastern Orthodox Church has always had as well as the Roman Catholic Church. It is this shape or structure which is then recovered in the 19th and 20th century “liturgical renewal movement” (eg, Dom Gregory Dix) and then imported back into many Protestant churches (including Anglicanism).

The preceding paragraph allows us to say that the liturgy of the church predates (at least much of) the NT documents. We know that if they were worshiping in a particular way in the year 100, then (because liturgy is inherently conservative) they were worshipping that way in the year AD 60.

Hence, liturgy is older than Scripture. Now what, exactly, does that “prove?” I am not quite sure, but this realization has had the effect on me of opening my mind to the possibility that Scripture is something which somehow belongs “within” the liturgy. And I think one could develop this in many ways, including the very liturgy of the didache which is consistent with “the Great tradition” (alluded to above) in which the reading of the Scriptures is decidedly a liturgical act or a liturgical reality. Hence the liturgy provides the context for Scripture.

Now we finally come to the Paschal Mystery, or “the death and resurrection of Christ.” What is the liturgy? One could say that it simply is the Paschal Mystery. It is the death and resurrection of Christ ritually enacted (important phrase) in so many ways and on so many levels. This is true for the Anaphora of the Eucharist; it is true for the rite of Holy Baptism; it is true for the Great Vigil of Easter, out of which and around which developed the entire liturgical year. (BTW, we know about that from another of these ancient historical documents: the reconstructed liturgy of the Roman presbyter Hippolytus.)

Next article: Part IV.

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