Incarnation, Eucharist &

the Eschaton

May 13

2013 An Eschatology essay on the connection between eschatology and the Eucharist perceived through an incarnational and Jewish perspective as manifested in the theology of the Western and Eastern churches

Brother Gilbert Bloomer

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Question: Discuss the connection between eschatology and the Eucharist.

This essay will address the connection between eschatology and the Eucharist

in the context of the Jewish ‘roots’ or origins of both Christian eschatology and the

Eucharistic Mystery and how this manifests in the teaching of the Western and

Eastern Churches. Lumen Gentium 111 and the Catechism of the Catholic Church

13242 teach that the source and summit of all Christian Life is the Eucharist. Thus

the topic of eschatology and eschatological hope must be perceived through the

prism of the Eucharistic Mystery. It will demonstrate that one cannot fully

understand either the Eucharistic Mystery or the Christian eschatological hope

without an understanding of the Jewish and Biblical roots. This understanding

whether in the East or the West takes us into the Mystery of the Incarnation in

Eternity.

Vladimir Soloviev (1853-1900) the great Russian Orthodox philosopher and

mystic proclaimed that it would be the Jews as a spiritual-ethnic identity that would

bring about the reunion of the Western and Eastern Churches. This would be

achieved through a deeper penetration of Jewish mysticism which Jews in both the

Western Church and the Eastern Church would bring to the wider Church.3 The

Russian Orthodox priest and theologian Father Lev Gillet (1893-1980) in discussing

the Jewish messianic hope and its importance for Christian faith states that the

Russian Christians have maintained this eschatological dimension of Christian faith.

He writes:

1 Flannery, Austin (ed) Vatican Council II: The Conciliar and Post Conciliar Documents Philippines: Daughters of St Paul, 1984. 2 The Catechism of the Catholic Church. Fiji: CEPAC,1994. 3 Judith Deutsch Kornblatt, Doubly Chosen: Jewish Identity, the Soviet Intelligentsia and the Russian

Orthodox Church USA: Uni.of Wiscousin,2004.

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“... for the Orthodox Church, the things that are to come have always been

more important ...This has given to the Orthodox Church that other-worldly

atmosphere and orientation...it has maintained...an eschatologic and often

apocalyptic consciousness...”4.

Father Gillet draws on the teachings of the Hasidic (Chabad) Jewish scholar

Paul Levertoff (1878-1954) who embraced Christianity and became an Anglican

priest, led a Hebrew Anglican community in England, developed a Hassidic style

Eucharistic Liturgy and was one of the expert translators of the Socino edition of the

Zohar. Gillet writes:

“...Levertoff gives the following expression to the inner desire of the Jewish

mystics: “Everything is longing for that Messianic redemption, through

which God’s immanence will be fully realised. We must enter deeply into

this groaning of Creation, and listen with the ears of the spirit to the plaint of

the imprisoned soul of Nature and its longing for redemption. For in the days

of Messiah the inner nature of God will be revealed, and His light will

permeate Man. And if Israel would only pray in the true spirit, the Messiah

would reveal Himself in all his glory now”. The true Messianic relationship,

the true coming of the Messiah, is to be taken possession of by Him. But this

being taken possession of will be perfect only in the “beyond”. We believe in

the end of the present world and in a new world. The world renewal, linked

with the Messianic Parousia, must not remain in the background. We must

not be shy of the last things. We should already throw our hearts on the other

side, where sin and death will not be...”

4 Lev Gillet, Communion in the Messiah: Studies in the Relationship between Judaism and

Christianity (Cambridge: James Clarke & Co., 1942),107.

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Gillet writes that this eschatological and apocalyptic thinking of the Eastern Church

is found at the core of the great Russian Orthodox writers Khomiakov, Soloviev,

Fedorov, Berdyaev and Bulgakov. He writes rather poetically of this eschatological

dimension in Eastern orthodox thought.

“... The Messiah is still for us a rising sun above the horizon. He is not yet the

sun at midday, the white brilliance which will pervade all. We should wait

for the midday brightness with all the eschatological expectation of the

primitive Church...”5

Gillet also sees the ideas of Martin Buber on ‘I and Thou’, which is also the

name of Buber’s book on Jewish mysticism, as important in developing a Jewish

Christian eschatological Messianic hope. Gillet sees these ideas of Buber as focused

on God as the ‘wholly Other’ who encompasses all others but at the same time is

‘wholly Present’. He writes “I stand “before the face”.6 This would seem to have

some connection to the philosophy of Levinas on the concept of the “Other” and his

Jewish concept of ‘face to face’(panim l’panim).

John Panteleimon Manoussakis, reflecting his interpretation of the writings

and teachings of John Zizioulas the Greek Orthodox Patriarch of Pergamon,

connects the idea of the eschaton as not only future but ‘present’ or ‘now’ in the

Eucharist. Manoussakis states that based on this eschatological ontology of which

the Metropolitan writes that a “new understanding of eschatology, has emerged, one

that recognises in the Parousia not only the event that stands at the end of

history...but also as that event that, grounded in the Eucharist, flows continuously

5 ibid, 115.

6 ibid, 117.

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from the ‘Eschata’ and permeates every moment in history.”7 He outlines three

important points in Christian eschatology. Firstly the Eschaton is not the end of

history. Secondly the Eschaton is the Incarnation and thirdly that the Eschaton is the

incarnation as it unfolds in history through the celebration of the Eucharist.8 While

these three points are very important in a deeper theological penetration and

understanding of the richness of the Eucharistic Mystery, there are a number of ideas

and understandings of these points that Manoussakis is inadequate.

In regards to the first point he writes that one should not confuse the

Eschaton with the ‘telos’ or ‘end’ itself and that the Eschaton is to be found on both

sides of the end.9 However ‘end’ is not a very good English translation for the Greek

word ‘telos’. ‘Telos’ is used in the New Testament by St Paul. ‘Telos’ would be

better rendered as “purpose” or “goal” and it may be linked with the mystical

Hebrew concept of the “Teli” (Axis). The Jewish mystical book of the Bahir (106)

states that the ‘Teli’ is “the likeness is He that is before the Blessed Holy One that is

in all things.”10

In a sense this 'telos' is the Divine Will present in all things. The ‘Teli’ is

visualised in Mystical Judaism as an invisible spiral ladder or staircase similar to the

spiral sidecurls of the religious Jew (which are called payot or taltalim in the Song of

Songs). It is remarkably similar to the dna strand discovered by modern science. This

Divine Will present in all things (which is a kind of spiritual dna) is seeking to reach

its goal by releasing the glorious praise hidden in all things that are upheld by the

7 John Panteleimon Manoussakis, “The Anarchic Principle of Christian Eschatology in the Eucharistic Tradition of the Eastern Church” in Harvard Theological Review Volume 100 , Issue 1 (January 2007), 29. 8 ibid, 33. 9 ibid, 33-34

10 Rabbi Aryeh Kaplan, The Bahir (Boston:Weiser Books, 1979), 40.

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hidden Divine Will or Light in all creation. This is why Paul states that the whole of

Creation is groaning with desire for this fulfilment [telos] which will come with the

revelation of the Sons of God.

The second and third points of Manoussakis article - that the Eschaton is the

Incarnation and that the Eschaton as Incarnation is present in the Eucharistic Mystery

- are very important understandings. Hans Urs Von Balthasar (as Manoussakis points

out) also makes this point and strengthens it by writing, “... The Incarnation is the

eschaton and as such, is unsurpassable.”11

This safeguards the uniqueness of the

Messiah Jesus in Christian eschatology with its focus on the Incarnated and

Eucharistic Christ who is the Father’s final and definitive Word.12

Manoussakis states that Judaism like Islam has only one eschatological

centre situated in the distant future.13

However this is also incorrect as Judaism has

the weekly Sabbath as a present taste of the Eschaton or World that is coming.14

In

Temple times Judaism also had a taste of this Eschaton in the Divine Presence in the

Holy of Holies of the Jewish Temple. The Christian Eucharistic Liturgy is partly

based on the table rituals of Judaism that have their source in the Sabbath and partly

on the rituals of the Jewish Temple.

Manoussakis has a limited understanding of the Mystery of Incarnation

which is not just the event in time but its concept and reality in Eternity. He states

that Christian eschatology is situated between two nodes- one the ‘already’ of the

11 John Panteleimon Manoussakis, “The Anarchic Principle of Christian Eschatology in the Eucharistic Tradition of the Eastern Church”, 35. 12 Hebrews 1:2. 13 John Panteleimon Manoussakis, “The Anarchic Principle of Christian Eschatology in the Eucharistic Tradition of the Eastern Church”, 34. 14

On the Jewish Sabbath the Shekhinah as Sabbath Bride and Queen arrives from Eternity to give every Jew a taste of that eschatological world that is coming.

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Incarnation and the ‘not-yet’ of the Parousia.15

While there is some truth in this idea,

it is not a dualistic model that is needed but a trinitarian one. The Incarnation was

God’s first (reshit) thought outside of himself and thus the eschaton as Incarnational

and Eucharistic Mystery was present in the beginning (beReshit) as a conceptual

light. Manoussakis seems to neglect the insight of the Scriptures that Jesus is the first

as well as the last.16

The passage in Hebrews that speaks of the divine Son as God’s

final word also speaks of his role in the Beginning of Creation. Hebrews 1:2-3 states

: “...but in these last days he has spoken to us by his Son, whom he appointed heir of

all things, and through whom also he made the universe. The Son is the radiance of

God’s glory and the exact representation of his being, sustaining all things by his

powerful word.” Jesus is the Divine Messiah who was (in the Beginning), who is

(the Incarnation and its prolongation in the Eucharist) and who will be (the eschaton

of the Kingdom).17

This in itself is linked to the Jewish liturgical phrase “Adonai has

reigned, Adonai reigns and Adonai will reign”.18

The study of Soloviev and his Jewish mystical sources would have helped

complete this eschatological ontology without downgrading the protologic

ontological approach and led to more moderation in Manoussakis conclusions.

Soloviev in writing about his ‘cosmogonical process’ in three stages states:

‘In God’s thought, the heaven and the earth, the higher and the lower world,

were created together in one foundation, which is essential Wisdom- the

absolute unity of all. The union of the heaven and the earth, established in the

foundation (reshith), at the beginning of the creative work, must be actualised

15 John Panteleimon Manoussakis, “The Anarchic Principle of Christian Eschatology in the Eucharistic Tradition of the Eastern Church”, 34. 16 Apocalypse 1:17-18. 17

Apocalypse 1: 4. 18

Nosson Sherman (ed). The Complete Artscroll Siddur New York: Mesorah Publications, 1985.

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through the cosmogonic and historical process, which leads to the perfect

realization of this unity in the Kingdom of God (malkouth)...”19

Soloviev understood this three stage process as connected to the Virgin Mary, Christ

the Incarnated God Man and the Church as Bride, as three manifestations of Divine

Wisdom which was in God’s thought from Eternity. This was manifested as the

conceptual lights or potential which initiated the whole Creation (Cosmogonic and

historical) process leading to the Eschaton or Kingdom of God.20

In recent years many Catholics of the West have also developed a more

eschatological and apocalyptic consciousness through spiritual movements and

Marian apparitions and manifestations as demonstrated in the Charismatic and

Marian Movements. More recent Catholic theologians and Popes have also started to

address the eschatological dimension of Christian faith.

Cardinal Raymond Burke in his “Divine Love Made Flesh: The Holy

Eucharist As the Sacrament of Charity ” discusses in one chapter the Eucharist and

Eschatology. He writes:

“The Holy Eucharist is the spiritual food of our earthly pilgrimage which

reaches its completion in our passing from this life to the life which is to

come. The Real Presence in the Most Blessed Sacrament permits us, already

now, to share in the company of Christ, which we are destined to have with

Him perfectly in Heaven.”21

19 Kornblatt, Judith Deutsch. Divine Sophia: The Wisdom writings of Vladimir Solovyov (New York; Cornell University Press, 2009) 204. 20 ibid, 209. 21 Cardinal Raymond Burke, Divine Love Made Flesh: The Holy Eucharist as the Sacrament of Charity (Catholic Action for Faith and Family, San Diego, 2012),105.

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Cardinal Burke situates his study in the context of Pope Benedict XVI’s encyclical

called Sacramentum Caritatis. Burke says that the Eucharist opens one to the deepest

reality connected to our destiny in God. He says that this destiny will be fully

realised on the Last Day at the return of Christ in glory. He reflects on Pope

Benedict’s statement in Sacramentum Caritatis:

“Even though we remain ‘aliens and exiles’ in this world (I Peter 2:11),

through faith we already share in the fullness of risen life. The Eucharistic

Banquet, by disclosing its powerful eschatological dimension, comes to the

aid of our freedom as we continue our journey.”22

Cardinal Burke disagrees with those that say ‘live as if there were no

tomorrows’. When we participate in the Eucharist and pray in Adoration of the

Sacrament then we experience the eternal tomorrow now.23

Burke then discusses

aspects of this from a Jewish perspective in regards to the Marriage Feast of the

Lamb. He sees Israel’s desire to be one in unity and for creation to be restored to be

also the deepest desire of all men and all creation too. Whenever the Eucharist is

celebrated all men are gathered together in the love of the Messiah and they are

offered to the Heavenly Father in expectation of the Messiah’s Parousia at the end of

history.24

He also stresses that the Jewish people always retain “...the honour and

dignity of being the first to be chosen by God as the messengers of His saving work

through the coming of the Messiah...”.25

He also speaks of the eschatological

22 Sacramentum Caritatis quote in Cardinal Raymond Burke, Divine Love Made Flesh, 105. 23 Cardinal Raymond Burke, Divine Love Made Flesh: The Holy Eucharist as the Sacrament of Charity, 106. 24

ibid, 107. 25

ibid.

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concern of the Church with our final destiny in the practice of praying for the dead

and offering the Eucharistic Sacrifice for them. 26

Father Dermot Lane an Irish Catholic priest in his article titled “The

Eucharist as the Sacrament of the Eschaton” discusses the link between the Eucharist

and the eschatological dimension. He perceives that the past, present and future are

united in the Eucharist which reveals the unfolding of the “historical drama of

Christian eschatology”. He states that the eschatological dimension or the eschaton is

sacramentally present in the Eucharist.27

He also sees that from an eschatological

perspective the Eucharist is a counter-cultural sign to Secular Western Society. The

Eucharist is not just a celebration of a past event but a celebration of the future.28

He

sees a new eschatological empowerment of the word anamnesis (memorial). He

writes:

“Through the power of memory...the Eucharist stands out as that event which

reactivates God’s saving deeds in the past within the present...If the memory

of God within Judaism is about making the past active in the present and if

human memory is about being faithful to the solidarity that exists between

the past and present generations, then the celebration of the Eucharist can

become that event which makes the eschatological work of Christ available

in the present...” 29

The strength of Father Lane’s article is his emphasis on the Eucharist as the

Sacrament of the Eschaton and the uniting in the Eucharistic celebration of the past,

26 ibid. 27 Dermot A Lane, “The Eucharist as Sacrament of the Eschaton” The Furrow Vol. 47, No. 9 (September 1996), 467. 28

ibid, 467. 29

ibid, 468.

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present and future. He also links this to a ethical praxis and the eschatological

longing and time for justice and equality being brought into the present through the

Eucharist.

The Australian Catholic theologian Anthony Kelly has written an interesting

book on Eschatology and Hope and he writes much of interest in regards to the

Eucharist and eschatology. He encourages Catholics to develop, in accord with the

teaching of St Irenaeus of Lyon, the concept of a Eucharistic ‘way of thinking’. He

then applies this to eschatological Christian hope.30

Kelly also emphasises the

concept of Eucharistic imagining. His Eucharistic imagining flows into a more

cosmic understanding of the Eucharist.31

Using the Gospel of John he sees that the

Word was in the Beginning and all was created through him. This Word then took

flesh in the Incarnation. Kelly sees that the eschatological concern which he calls

“horizon of hope” means that the Universe is ‘in Christ’. Thus Christ embodies the

eschatological ultimate realities of life and the final transformation of the Cosmos.32

While many of the ideas of Kelly have an unacknowledged Jewish messianic and

eschatological source his work seems to lack in the area of understanding or even

discussing this Jewish contribution which is at the heart of Christian eschatology and

the Eucharist.

A Catholic theologian who remedies this lack of Kelly is a convert from

Protestantism to Catholicism, Brant Pitre, who has written much on the Jewish roots

of the Eucharist. Some reviewers have criticised Pitre’s book on the Jewish roots of

30 Anthony Kelly, Eschatology and Hope (Orbis Books ; Maryknoll, New York, 2006), 182. 31

ibid, 187. 32

Ibid, 189.

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the Eucharist33

as lacking an eschatological and apocalyptic element. However they

are obviously unaware of his article entitled “Jesus, the Messianic Banquet, and the

Kingdom of God” which deals with this in detail. He believes that Jesus’ teachings

about the Messianic Banquet in the Kingdom of God, have been neglected by

modern theologians. Pitre in his article seeks to correct this imbalance by situating

Jesus’ teaching about this in its Jewish, eschatological and Eucharistic context. He

writes:

“...when Jesus’ words and deeds are interpreted in their ancient Jewish

context, they reveal several important but sometimes overlooked facets of the

Kingdom Jesus expected...Jesus not only saw the Kingdom as an

eschatological reality. He also saw it as a messianic kingdom, an

international kingdom and a heavenly kingdom... Moreover, when Jesus’

teachings about the banquet are juxtaposed with his words and deeds in the

Upper Room, together they suggest that Jesus himself saw himself and his

disciples as participating in the heavenly kingdom and anticipating the

eschatological kingdom precisely by means of the liturgy of the Last

Supper...”34

In this short essay it is impossible to do justice to the in-depth discussion by

Pitre of the Jewish context of the eschatological and Messianic Banquet. After

situating this in its rich Jewish context he affirms that this Jewish Messianic Banquet

is connected to the Eucharist. He then discusses in detail how Jesus’ teaching and the

Eucharist are a prophetic sign of the Messianic Banquet of the coming kingdom. His

33 Brant Pitre, Jesus and Jewish Roots of the Eucharist: Unlocking the Secrets of the Last Supper USA: Doubleday, 2011. 34 Brant Pitre, “Jesus, the Messianic Banquet and the Kingdom of God” in Letters and Spirit Volume 5 (2009), 143.

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discussion of the banquet mentioned in Exodus 24, which begins with Moses

inaugurating the covenant with Sacrifices and then ascends to a Heavenly Banquet

on Mt Sinai, is fascinating. Pitre then connects this to the sacrificial and meal aspects

of the Eucharist. While most scholars of the Eucharist noted that Jesus’ expression

“blood of the covenant’ is referencing Exodus 24, Pitre states that they fail to note

the full context of this phrase “is the liturgical prelude to a heavenly banquet”. While

Pitre has done much wonderful work on the Jewish dimension he is limited because

he does not come from a lived experience of Judaism and a deeper Jewish mystical

understanding of the Biblical text which would enrich this study of the close

connection between the Incarnation, the Eucharist and the Eschaton. This is the

strength of Soloviev’s understanding in that he draws from this fuller Jewish

understanding even though he is not a Jew himself.35

Another Australian theologian who has been influenced by Anthony Kelly is

Glenn Morrison a Catholic of Jewish background. He is making a unique

contribution to Christian theology by his connecting the ideas of Von Balthasar with

those of Emmanuel Levinas a modern Jewish philosopher. In his article “Renewing

Christian Theology with Levinas” he firstly examines Von Balthasar’s “theology of

the eucharist and of eschatological existence”. Morrison while appreciating the rich

contribution of von Balthasar to Christian theology points out the weakness in von

Balthasar’s approach which becomes a form of supercessionism and ultimately leads

35

However it is possible that his maternal Ukrainian-Polish ancestors were Frankist Jews (Jews who had become Catholics).

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to a pitting of Judaism against Christianity rather than an encounter that enriches

both as perceived by Levinas.36

Levinas’ emphasis on ‘face to face’ encounter and altruism37

towards the

‘Other’ is a return to a Biblical and Jewish understanding as primary and a moving

away from Greek and modern philosophical thought with its primacy on an

intellectual knowledge of ‘being’ and the ‘systems of being’, which can become

dehumanising and impersonal. Levinas’ thought is not just Jewish in an

archaeological manner but everything is perceived through the prism of the great

modern Jewish experience of evil in the form of a depersonalised and totalitarian

system of destruction called the Shoah (Holocaust) unleashed by Hitler and the

Nazis.

Morrison states that the thought and vocabulary of Levinas can be a ‘valuable

resource’ for revitalising Christian theology. Morrison then uses the thought of

Levinas as a resource for his understanding of a ‘Trinitarian praxis’ of ethical

transcendence, eschatology and eucharistic life.38

Levinas and Morrison are an

antidote to the self centred philosophy of Objectivism proposed by Ayn Rand (1905-

1982) (a fellow Jew but from a secular background) which has and is infecting many

Catholics in the USA and elsewhere disguised under the name of libertarianism.

The idea of ethical transcendence in the thought of Levinas and Morrison

have its source in the opening chapter of Genesis (Bereshit) in which the concept of

‘face to face’ encounter is first alluded to and linked to “it was very good”. This

36 Glenn Morrison, “Renewing Christian Theology with Levinas” Editor Roger Burggraeve The Awakening to the Other: A Provactive Dialogue with Emmanuel Levinas (MA: Peeters-Leuven- Dudley, 2008), 141-2. 37 Called ‘Alterity’ by Levinas and Morrison 38

Glenn Morrison, “Renewing Christian Theology with Levinas” Editor Roger Burggraeve The Awakening to the Other: A Provactive Dialogue with Emmanuel Levinas, 143.

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primordial and immemorial encounter of the face upon the deep (the Messiah in

Eternity) encountering the face upon the waters (the celestial Mother) is revealed as

a conceptual light (“and there was light”) coming from its source in the Infinite light.

For Christian theology this is the mystery of the Incarnation in Eternity. This was

also understood by Soloviev and some of the Franciscan scholars who drew on the

Biblical and Jewish sources. Morrison unknowingly mirrors the Trinitarian

understandings of the Eastern philosopher Soloviev while himself drawing from

Western and Jewish philosophy and theology for his understanding of ‘Trinitarian

praxis’.

An examination of eschatology and its connection with the Eucharistic

Mystery using the Jewish roots to understand the development of these ideas in both

the Eastern and Western Churches leads one to the Mystery of the Incarnation in

Eternity. A further examination of these resources will open an exciting era in

theological and philosophical reflection and ‘Eucharistic imaginings’. Rather than

pitting one theologian against the other, or indeed Judaism and Christianity against

one another, in a combatant manner, we can encounter each theologian and faith

tradition and ‘behold’ the good (hinei mah tov) of each one in the ever upward

journey to the Kingdom as brothers and sisters metaphorically embracing one

another in the messianic (eschatological), mystical (incarnational) and Eucharistic

(face to face encounter in the present or now) unity. In one sense, this ‘Trinitarian

praxis’ is also ‘Trinitarian gift’ to ‘Others’. The messianic and eschatological is the

gift of the Holy Spirit to the Father and the Son for others, the mystical and

incarnational is the gift of the Father of his Son in the Holy Spirit for others, and the

Eucharist is the gift of the Son of himself through the power of the Holy Spirit for

the glory of the Father for others. These ‘Others’ in the fullness of time will be

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divinised (become God or Other like) as a part of the fullness of God’s kingdom of

love.

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17

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