The Incarnation as the Fundamental Mystery for Sacramentality in the Catholic Tübingen School

Samuel Goyvaerts

doi:10.1177/0039320720945938

Abstract

This article reveals part of the rich but unknown liturgical thought of the nineteenth-century Catholic Tübingen School. In the reflections of these German theologians on liturgy and especially the eucharist, the incarnation plays a vital role. Johann Sebastian Drey considers the incarnation as the “fundamental mystery” of the Christian faith. In this article, the importance of the incarnation for Drey’s liturgical thinking and his reflections on sacramentality are explored. Attention is also given to Drey’s student, Johann Adam Möhler. The crucial role of the incarnation for his ecclesiology has already been proven, but this article demonstrates the role of the incarnation in his liturgical and sacramental reflections. In his writings on the eucharist, he makes an interesting connection between what he calls “ongoing incarnation” and the idea of theosis. At the end of the article some contemporary liturgical theological perspectives are developed on the relevance of (ongoing) incarnation and theosis.

Highlights

This article reveals part of the rich but unknown liturgical thought of the nineteenth-century Catholic Tübingen School
Johann Sebastian Drey considers the incarnation as the “fundamental mystery” of the Christian faith
The crucial role of the incarnation for his ecclesiology has already been proven, but this article demonstrates the role of the incarnation in his liturgical and sacramental reflections

Summary

Introduction1

The German Romantic period remains largely unexplored in liturgical studies and sacramental theology. Science which maintains the ideal of a complete theory of Christian worship, the nature of liturgics which can only treat all non-essential elements within it by reference to essential elements, and even accidental circumstances, all encourage the reintegration of what has been divided, i.e. a complete scientific study of everything which pertains to Christian worship.[5] From this quotation, it seems that this nineteenth-century scholar was only a small step away from what, through the work of Alexander Schmemann and the Liturgical Movement, has become known as “liturgical theology.”[6] It is a clear appeal to recognize the vital role of the liturgy as a locus theologicus, and a plea for the reintegration of the lex orandi in the academic and scientific study of theology

Essentials and Non-essentials

The Church as Ongoing Incarnation

Reversed Incarnation

Incarnation and the Liturgy