Part 1—Plenary Sessions
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in the communion line approaching the altar in single file from the choir stalls to receive holy communion. Soon, I, a Lutheran, would be in that same line. While some would have been and may still be scandalized by such an event, and want to put up walls helping to make sure these ecclesial border crossings do not happen, I remember uttering a short prayer of thanksgiving that at that surprising moment I had been privileged to see, if only for an instant, the very Church of the future, what Karl Rahner, SJ, once called the “Third Church,”22 that is, the “one” Church that already exists among us. May walls continue to be torn down and open borders continue to be crossed as we commit ourselves to building bridges. And so, to those I have named specifically tonight and to all of you, my friends, colleagues, and dear students, I offer this sacrificium laudis, this Hodayah, Eucharistia, or Berakah in response to this much undeserved honor. Thank you.
Notes 1. See my Praying and Believing in Early Christianity: The Interplay between Christian Worship and Doctrine (Collegeville: The Liturgical Press, Michael Glazier, 2013). 2. See Nathan Chase, Rethinking Anaphoral Development in Light of the Barcelona Papyrus (University of Notre Dame, PhD Dissertation, 2020). 3. See Alessandro Bausi, “La nuova versione Etiopica della Traditio apostolica: edizione e traducione preliminare,” Alessandro Bausi, “New Egyptian Texts in Ethiopia,” Adamantius 8 (2002): 146-151; Idem, “The Aksumite background of the Ethiopic ‘Corpus canonum’”, in Siegbert Uhlig (ed.), “Proceedings of the XVth International Conference of Ethiopian Studies in Hamburg, 21.-25.7.2003” (Wiesbaden: Harrassowitz Verlag); Idem, “The “so-called Traditio apostolica:” preliminary observations on the new Ethiopic evidence,” in Heike Grieser and Andreas Merkt (eds.), Volksglaube im antiken Christentum (Stuttgart: Finken & Bumiller, 2009), 291-321; Idem, “La nuova versione Etiopica della Traditio apostolica: edizione e traducione preliminare,” in Paola Buzi and Alberto Camplani (eds.), Christianity in Egypt: Literary Production and Intellectual Trends: Studies in Honor of Tito Orlandi, Studia Ephemerides Augustinianum 125 (Rome: Institutum Patristicum Augustinianum, 2011), 19-69. See also Reinhard Messner. “Die angebliche Traditio apostolica: Eine neue Textpräsentation,” Archiv für Liturgiewissenschaft 58/59 (2016/17): 1-58. 4. See with co-author M. Daniel Findikyan, “Toward the Restoration of Pre-baptismal Anointing in the Armenian Rite of Baptism,” Armenian Liturgy Seminar (Plenary), Society of Oriental Liturgy, Etchmiadzin, Armenia, September 13, 2016, in the Proceedings of the Sixth Congress of the Society of Oriental Liturgy, Armenia, 2016 (Leuven: Peeters, forthcoming 2022), and my “The Blood of Martyrs, Still ‘the Seed of the Church:’ The Holy Martyrs of the Armenian Genocide” in Stefano Parenti (ed.), Worship: Studies in Memory of Robert F. Taft, S.J., Orientalia Christiana Analecta 310 (Rome: Pontificio Istituto Orientale, 2021), 159-178. 5. Gerard Austin, “Identity of a Eucharistic Church in An Ecumenical Age,” Worship. 72, 1 (January 1998), 26-35, here at 27. See also my response, “A Response to Gerard Austin’s ‘Identity of a Eucharistic Church in an Ecumenical Age’,” Worship 72, 1 (January 1998): 35-43. 6. Service Book and Hymnal (Philadelphia: Fortress Press, 1958), 15-70. 7. Portions of this have appeared as “Recent Thoughts on the Roman Anaphora: Sacrifice in the Canon Missae,” Ecclesia Orans 35 (2018): 217-51. 8. See Jeffrey N. Kemper’s Notre Dame doctoral dissertation, Behind the text: a study of the principles and procedures of translation, adaptation, and composition of original texts by the International Commission on English in the Liturgy (PhD dissertation, University of Notre Dame, 1992). The publication of Kemper’s study might have had great influence on the current translation fiasco of the Roman Liturgy. See also Kevin Magas, “Issues in Eucharistic Praying; Translating the Roman Canon,” Worship 89 (2015): 482-505.
