Customer Reviews

Holy Grail and the Eucharist (Esalen-Lindisfarne Library of Russian Philosophy)

5 star:		(2)
4 star:		(1)
3 star:		(0)
2 star:		(1)
1 star:		(0)

 

 

Fr. Bulgakov has given us a amazing study of the meaning of the Holy Eucharist. Not just an analysis, but even a contemplative dive into the depths of the Divine Mystery.

He desribes how the Eucharist is not 'transsubstantiation' but rather 'transmutation'; which is a union of the Eucharistsic matter with the glorified Body and Blood of our Lord. Thereby rescuing Orthodox theology from the temptation to adopt the Latin scholastic understanding. He clearly points out some serious weaknessess in the scholastic theory, and replaces it with a thoroughly Biblical and Patristic explanation.

In the Introduction, Fr. Robert Slesinski, a Uniate priest, attempts to take away some of the impact of Bulgakov's criticisms on the eucharistic theology of the Latin Church and of Protestantism. Saying he judges too quickly. Well, Bulgakov did not have critique of them in mind, he had an Orthodox exposition in mind, and in the process gives some pointers to weaknessess in Latin and Protestant understanding. In an in depth analysis of the Latin and Protestant points of view, one would indeed expect a more throrough and precise criticism. But such is not the focus of this book. And Fr. Slesinski's criticism and defense of the Latin pov does not really fit this book very well. It could very well have done without it (the five stars are for Fr. Bulgakov, not Fr. Slesinski).

Fr. Bulgakov also points out that the blood and water, supposedly caught in the Holy Grail by Joseph of Arimathea do not have a eucharistic significance. For the glorified Body and Blood (which is part of Christ's resurrected Body) are of eucharistic significance. Rather it points out that the Presence of Christ remains in this world. The Body and Blood are not deprived by the Spirit of Christ, but this Spirit remains attached to it. Connecting all the world (symbolized by the Holy Grail) to God. His salvific Blood remains active in the world.

Bulgakov is aware of the legendary character of the Grail-myth, and its actual existence does not really matter. What matters is the way the Grail-legend can be used to explain the remaining presence of Christ in the world after He leaves it in the Ascension. Thanx to the Blood and water that flowed from Christ's side He does not abandon the world in the Acension, but like the Holy Grail the world receives the Salvific Blood and Water in itself. On the Cross, as Christ's side is pierced by the roman spear, the final stage of redemption is completed. And this redemption is now followed by the glorification of the cosmos. The whole cosmos will be changed in order to allow God to be all in all. Bulgakov points to the eschatological significance of the piercing of Christ's side, by explaining what its place is in the process wherein heaven comes down to earth, and the earth ascends to heaven.

On the Cross, says Bulgakov, Christ's humanity (symbolized by water and blood) is divided, and spread into the world. But in the Second Coming His body is fully re-united and this means that the earth is united to heaven and heaven to earth. Like the humanity of Christ is restored to unity and life, likewise will the earth be restored to unity and life.

The last chapter deals with the Eucharist as it is interpreted according to Bulgakov's understanding of sophiology. It is the most difficult part of the book. But the insights are truly astounding. The significance of Divine Sophia and created Sophia, concerning the Holy Eucharist opens a path whereupon the truth of st. Paul's words beget their strongest hearing: 'For in Him we live, and move, and have our being; as certain of your own poets have said, For we are also His offspring (Acts 17, 28).'

This is not s just a systematic theological treatise, it is also a meditation, a contemplative and experiental approach of the Mystery of the Eucharist, and the Passion of Christ; leading the reader to a deeper understanding of Orthodox Christianity, and a deeper experience of Christ in the life of the Orthodox Church.

Made available through the Esalen-Lindisfarne Library of Russian Philosophy, this volume contains two essays _The Holy Grail_ and _The Eucharist_ of Russian philosopher and Orthodox priest Father Sergius Bulgakov as well as some commentary by the translator Boris Jakim, an introduction by Byzantine Catholic priest Father Robert Slesinski, and two excellent afterwards expounding on Bulgakov's ideas by Constantin Andronokov and Caitlin Matthews. Father Sergius Bulgakov was a fascinating figure in Russian philosophy who began as a Marxist and developed through German idealism until eventually embracing Orthodoxy and becoming a priest. Along with Vladimir Solovyov and Pavel Florensky, Bulgakov remains one of the most important Sophiologists (theosophists of the Divine Sophia) of the modern era, although he was often accused of heretical leanings and Gnostic tendencies. The essays contained in this volume are as follows.

_The Holy Grail_. "one of the soldiers pierced his side and forthwith there came thereout blood and water." - from the Gospel of Saint John.
As a religious symbol the Holy Grail represents the chalice of blood which Joseph of Arimathea obtained from the body of Christ upon the piercing of his side by the spear of the Roman centurion Longinus. Bulgakov explains how this symbol played an important role in medieval society within both Latin and Eastern traditions, although frequently looked at somewhat askew by prominent clergy. According to legend, Christ was crucified atop the Mount of Golgotha where the head of Adam was supposedly buried. Bulgakov notes that within the Eastern churches it is believed that a drop of Christ's precious blood fell upon Adam's head thus saving him. Joseph of Arimathea is believed to have taken the chalice to Glastonbury in Britain and to have started a church there according to certain Western traditions. This essay is an excellent piece which explains the importance of the Holy Grail, and how it comes to embody the entire world, which is redeemed through Christ's salvific blood. Bulgakov concludes by noting the apocalyptic implications of this legend in particular as it relates to modern Russia and mentions the quasi-Christian thinker Nikolai Fyodorov who wanted to use technology to restore the dead to life.

_The Eucharist_. In this piece Bulgakov challenges the traditional scholastic Catholic interpretation of the Eucharist as transubstantiation of bread and wine into body and blood of Christ. Bulgakov compares Catholic (as well as Protestant, e.g. consubstantiation of Luther) and Eastern (patristic) notions of the Eucharist and notes the importance of the Eucharist for Eastern theology. According to Bulgakov, the Eucharist should be understood in terms of transmutation (calling to mind alchemy, perhaps?) of bread and wine into body and blood of Christ, so that the consumption of the Eucharistic meal plays a role in the consecration. Bulgakov concludes with mention of the Sophiological role in the Eucharist, mentioning his unique Sophiological theories of Christ's incarnation as well as the incarnation and resurrection of the Mother of God, Mary. I believe this essay is somewhat weaker than the other one, and tend to agree with Father Slesinksi's assessment of it, in that Bulgakov ignores an important component in the notion of transubstantiation. Nevertheless, this essay is interesting for any reader, either Catholic or Orthodox, to understand.

I had this book on my wish list for over a year, wondering if I should get it. It didn't disappoint. It lived up to my every expectation.

Bulgakov argues that when Longinus' spear pierced Christ's side, the blood and water imparted a mode of Christ's humanity to the earth and in a real sense, the earth becomes the Holy Grail, for it caught the blood of Christ. This is noteworthy because it helps solve the antinomy of Christ being with his disciples "always" while remaining in bodily form at the right hand of the Father.

This is not Nestorianism, for Nestorianism posited a duality of the hypostases in Christ, not a duality of the human nature of Christ.

The Holy Grail is not the Eucharist. The Eucharist, while a mystery, is not hidden from the Church. The Holy Grail (whether in reality or in legend) is hidden from the general eye. As I understand Bulgakov, I think he is saying that the "Holy Grail" dissolves the barrier between heaven and earth. It transports nature into paradise and makes it a "holy flesh" (44). Eventually all the world will see the Holy Grail as nations come seeking the City with healing in its leaves (Revelation 22).

The book is divided into several parts. The first part is lyrical mystical theology concerning the Holy Grail. It is frankly awesome. The second part is a dense and confusing outline of Roman Catholic transubstantiation. More on that later. Bulgakov then explicates the Orthodox doctrine of transmutation.

Lastly Bulgakov neatly ties this in with his Sophiology. Following this are afterwards by Constantin Andronikov and Caitlin Matthews. Matthews actually gave a very fine meditation on the Holy Grail. I really expected her to talk about Celtic Shamanistic tree-hugging, but I was very impressed.

Cons with the Book:
I've read 2 other books by Bulgakov, and while I understand what he means by Sophiaology, and largely agree with him, I still don't know how he is connecting "the man from heaven" and "created Sophia."

While only a short 156 pages, this book could have been even shorter. There were excellent meditations on the nature of transmutation per everyday life (cf his book *Philosophy of Economy*). Other parts could have been excised. I thoroughly enjoyed this book and highly recommend it.

_The Holy Grail and the Eucharist_ by a Russian Orthodox priest, Fr. Sergius Bulgakov, consists of two essays on Eastern Orthodox Eucharistic theology. The first, essay, "The Holy Grail" addresses a passage in the Gospel John where Christ's body on the Cross is pierced by a Roman soldier and blood and water flowed out. Bulgakov explains that this symbolizes the redemption and sanctification of the Earth. The entire Earth can be considered a chalice containing Christ's blood. The essay does not address the legends connected with Arthurian romance and the quest for the Holy Grail. The second essay, "The Eucharistic Dogma" engages in a hairsplitting polemic against the Roman Catholic doctrine of transubstantiation based on the Orthodox patristic definition of the Eucharist as a transmutation of the bread and wine. The book features an introduction by a Byzantine Catholic priest and an afterward by Caitlin Matthews, a writer on various mystical subjects. I only gave this book two stars because of the back cover's blatant lie: "Most theology seems abstract and intellectual, but this book by Father Sergius Bulgakov demonstrates another, more poetic, approach to the divine mysteries, one that speaks to our minds and hearts. We may call it mystical lyricism." As far as books on theology go, this one takes the cake for an ultra-abstract and obscure subject. I tried as hard as possible to enjoy reading this and understand how it could be relevant to my understanding of theology but could not. Fr. Bulgakov's works are apparently very unpopular amongst the Orthodox for his writings on Sophia as Divine Wisdom. I've never seen his books advertised or published in Orthodox catalogues or bookstores, and the publisher Lindisfarne seems to approach Christian theology from a somewhat neo-Gnostic standpoint rather than that of Christian Orthodoxy. There are plenty of other sources on Orthodox Eucharistic theology from authors whose explanations of doctrine are both more succinct and less controversial.