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Christian Rituals: An Essay in Sacramental Symbolisms

Published online by Cambridge University Press:  09 September 2014

Michael G. Lawler
Michael G. Lawler*
Affiliation:
Creighton University
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Abstract

Both anthropologists and theologians, each in their separate ways, are interested in rituals and their symbol-units. Victor Turner, from extensive fieldwork, has evolved a definition of ritual as “prescribed formal behavior for occasions not given over to technological routine, having reference to beliefs in mystical beings or powers.” Monica Wilson has insisted that “it is the values of the group that are revealed” in rituals and their symbol-units. The present essay is located at the interface of anthropology and theology. It surveys pertinent anthropological information and then analyzes the Christian rituals of baptism, confirmation and eucharist, and their symbol-units, to clarify and focus their meanings and the values and ontology of the Christian group which are revealed in them.

Type
Articles
Information
Horizons , Volume 7 , Issue 1 , Spring 1980 , pp. 7 - 36
Copyright
Copyright © The College Theology Society 1980

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References

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3 See “Symbols in African Ritual,” in Doglin, Janet L.et alii (eds.), Symbolic Anthropology (New York: Columbia, 1977), pp. 183–94Google Scholar; Turner, Victor, The Drums of Affliction: A Study of Religious Processes among the Ndembu of Zambia (Oxford: Clarendon, 1968)Google Scholar; Turner, Victor, The Forest of Symbols: Aspects of Ndembu Ritual (Ithaca: Cornell, 1967)Google Scholar; Turner, Victor, The Ritual Process: Structure and Anti-Structure (Chicago: Adline Publishing, 1969).Google Scholar

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49 The Greek verbs which have been translated historically “hallowed be,” “be done,” and “come” are all in imperative forms. They are commands to God, “our Father,” to bless his name, do his will and establish his kingdom. So I have translated them. More trouble-some is the translation of artos epiousios. Traditional versions vary. Jerome has “super-substantial.” Itala has “daily,” which Martin Luther and subsequent translations followed. However, for a number of reasons, many modern scholars translate epiousios as “pertaining to tomorrow,” and hence artos epiousios as “tomorrow's bread.” The RSV offers “our bread for the morrow” as an alternative reading in both the Matthean (6: 9-13) and Lucan (11: 2-4) versions. See also Jeremias, Joachim, The Prayers of Jesus (London: SCM, 1967), pp. 82–107Google Scholar; and Vögtle, Anton, “The Lord's Prayer: A Prayer for Jews and Christians,” in Petuchowski, Jakob J. and Brocke, Michael (eds.), The Lord's Prayer and Jewish Liturgy (New York: Seabury, 1978), pp. 93–117.Google Scholar What then is “tomorrow's bread”? It is an image standing for the fulfillment of the age of salvation. It is, in short, another way of speaking of the kingdom or rule of God, which is so often described in banquet (bread) terms.

50 Worship 50 (1976): 526.Google Scholar

51 Worship 52 (1977): 261.Google Scholar