Models of the Eucharist.

Canales, Arthur David

MODELS OF THE EUCHARIST. By Kevin W. Irwin. New York: Paulist, 2005. Pp. 367. $22.95.

Models of the Eucharist is an expansive liturgical, sacramental, and theological study of the Eucharist as it is celebrated each Sunday in its various approaches and modes of enactment. The book is divided unevenly into three parts. Part 1 (3-38) focuses on contemporary issues that surround Sunday Eucharist, such as poor Mass attendance, eucharistic devotions, Sunday celebrations with deacon and/or lay presiders, and the polarization between "liberal," "orthodox," and "conservative" Catholics that often divides rather than unites people under the banner of "Eucharistic Banquet." Part 2 (39-292) takes up ten Eucharist models outlined below. Part 3 (293-330) consists of one concluding chapter entitled "A Liturgical Eucharistic Spirituality."

In part 2, Irwin delineates ten models of the Eucharist, which I here list by title and brief description. Model 1, the Cosmic Mass, integrates creation theology and creation spirituality, coupled with the principle of sacramentality. Model 2, the church's Eucharist, is a traditional Catholic interpretation of ecclesial and liturgical ministry of the Eucharist, maintaining that the Eucharist builds the church and the church makes the Eucharist. Model 3, the Effective Word of God, provides a theological rationale for a richer understanding of the table of God's Word or the ambo as a means of spiritual enrichment and empowerment. Model 4, the Memorial of the Paschal Mystery, is a biblical, liturgical, and theological explication based on Jesus' table injunction to "do this in memory of me." Model 5, Covenant Renewal, concentrates on covenantal themes within the liturgy, recalling especially biblical covenant pericopes. Model 6, the Lord's Supper, focuses on the epiclesis prayer within the four primary eucharistic prayers of the Roman Rite. Model 7, Food for the Journey, integrates the theme of healing embodied in the Catholic Sacrament of Anointing the Sick (Rite for Pastoral Care of the Sick: Rites of Anointing and Viaticum [1972]). Model 8, Sacramental Sacrifice, explores the classical Catholic concepts of sacramental presence and eucharistic sacrifice within the liturgical action of the Sunday celebration. Model 9, Active Presence, is based on various interpretations of real presence and the mode of change that takes place during a Catholic Mass, as understood throughout conventional ecclesiastical history. Model 10, Work of the Holy Spirit, highlights the role of the Holy Spirit within the liturgy, especially through the performance of the epiclesis (invocation) joined with the anamnesis (making memorial), evoking rich trinitarian theology.

While I.'s list is helpful, Models of the Eucharist has some significant limitations. Its first obvious weakness is its lack of evaluative analysis; missing, for example, are sections at the end of each chapter or at the end of the book that discuss the strengths and limitations of each model. Such analyses would help the reader to identify pastorally, and comprehend more fully, the liturgical and theological advantages and disadvantages of each model. Second, and related to this first problem, is the book's lack of any table or chart by which each model could be juxtaposed to the others, and through which the theological ramifications and pastoral outcomes of each model could be highlighted. Third, the overall study is ecumenically inadequate, both in scope and in theology. I. does present a few pages on intercommunion (85-92) and on the Lutheran understanding of the Eucharist (220-25). However, in both sections the Catholic position is simply asserted as justified. Since Eucharist is both a common element in liturgical Christian denominations and since we are called as theologians to be ecumenically sensitive in today's world, this lack of ecumenical concern is glaring. Fourth, although I. repeatedly returns to the term spirituality, it would seem that the theme he is actually trying to tap into would be more accurately described as discipleship and not spirituality per se--discipleship being an overarching paradigm for Christian living, and spirituality fitting within that paradigm, as one facet of discipleship. It is interesting and baffling that the term discipleship is not mentioned once in the entire text. Fifth, I. has put little effort into incorporating inclusive language or into taming ecclesiastical and dated sources written emphatically in non-inclusive languages. Yet, despite these minor deficiencies and shortcomings, the classifications of Models of the Eucharist are still a helpful and thoughtful contribution to liturgical and sacramental theology.

ARTHUR DAVID CANALES

Silver Lake College of the Holy Family, Manitowoc, Wis.