EReflections on the Eucharist - Kurian Ajeeesh John 11013

The Eucharist in the Western Church during Reformation: Luther and Trent

[E.J. KILMARTIN, The Eucharist in the West:  chapter Six] by Kurian Ajeesh John (11013T)

In the 16^th century the theologians of the Reformation movement rejected the essential elements of the Catholic Eucharistic faith arguing that it was erroneous. They denied the sacrificial character of the Eucharistic liturgy. This triggered the Council of Trent to issue dogmatic formulations against reformers. A Council that was called for the purpose of reconciliation within the western patriarchate became a Council of total separation. The controversial theme addressed first was on the Sacrament of the Body and Blood of Christ and its real presence during the celebration. The Council adapted the presence not just of the flesh and blood of Christ rather of the person of the Word of God.

There was an insistence that in virtue of the hypostatic union, the flesh and blood is always together to the risen Lord and they are animated by the human spirit of Christ. In short, the Council approved the doctrine of transubstantiation. They rejected the theory of consubstantiation. The goal of celebrating the Eucharist is for reception by the faithful other than adoration. Because of this, Canon 2 was formulated mainly to avoid the idea that a strict parallel exists between the unique hypostatic union of Logos and humanity and Eucharist and incarnation. This is what the theory of consubstantiation failed to secure, it does not account for the changing of bread and wine into Body and Blood.

The argument raised by Luther against the Catholic theology of the Eucharist was based on Hebrew 10:1-18. Therefore, if the Mass is considered true sacrifice, then it has to be regarded a new sacrifice, working against the one sacrifice accomplished by Christ. He had a conviction that Catholic theology was erroneously attributing to the Mass a sacrificial activity of the Cross. The Council’s response was that the Mass is a true and proper sacrifice offered to God, a sacrifice instituted by Christ on the Last Supper for the forgiveness of sins of both the living and the dead. Therefore, it is the role of the priest to offer sacrifice of the Body and Blood of Christ at the altar. A priest acts in persona Christi when he utters the Eucharistic Prayer. The words of consecration are real words of Christ which effect the substance of bread and wine to Body and Blood of Christ. Each offered Mass is a memorial made present by Christ himself in the sacraments. Thus the theology of the Eucharist became the main agenda of the Council against the Reformers particularly Martin Luther. Instead, the desired reconciliation could not be reached.

The Eucharistic Celebration: Concelebrating

[A.G., MARTIMORT, The Church at Prayer Vol. II., The Celebration of the Eucharist After Vat. II, chap. II]. by Kurian Ajeesh John (11013T)

The Constitution on the Liturgy states that concelebrating is an expression of the unity of the priesthood which has continued to this day as a practice in the Church. This unity of priesthood has been there from the early Church. Masses presided by bishops have had been characterized by many priest concelebrating. In the Eastern Church, the presiding bishop was to appoint one of the concelebrants to pronounce the anaphora. In the Western Church, according to the rubrics all the concelebrants were expected to say half-aloud all the prayers from the offertory on though in certain occasions this was (is) done on great feasts and ordination ceremonies.

The present ritual of concelebrating forbids private Mass especially those being concelebrated at the same time in the same Church. The real president of the celebration is the bishop, and the college of priest around him. All the concelebrants share in the common action especially in the words of the first epiclesis, the account of institution, the anamnesis and second epiclesis as well as the concluding doxology. Other prayer are distributed among the various concelebrants especially the intercession of the anaphora. All give the gesture of imposition of hands outstretched toward the offering, bread and chalice, while saying the words of the Lord.  The palm of the hand is to be turned to the side and not to the floor in order that that the act may be understood as a gesture of pointing, in keeping with the words “This is my body… This is my blood…”

Now the concelebrants receive communion under both species but the ceremonial for communion allows wide freedom of choice. Regarding the question of vestments, the concelebrants vest as though they were celebrating alone. They may simply wear a stole over the alb. The unity that is expressed in the rite of concelebrating embraces the entire priestly people as they gather around those who have received the grace of presiding over the rite. Therefore, those priests who live in community or serve the same Church should gladly welcome visiting priests to concelebrate with them. The significance of concelebrating is Church unity, that communion which Christ called his disciples to show to the world. They will know that you are my brothers if you love one another.

AT THE SCHOOL OF MARY: “WOMAN OF THE EUCHARIST"

(Pope John Paul II, Ecclesia de Eucharistia) by Kurian Ajeesh John (11013T)

I wish to find out why Mary is the woman of Eucharist at her school and try to find again in all its richness the deep relationship between the Church and the Eucharist: Mary, Mother and model of the Church. John Paul II in his Apostolic Letter Rosarium Virginis Mariae points out that, the Blessed Virgin Mary as our teacher in contemplating Christ's face, and among the mysteries of light, she can guide us towards this most holy sacrament, because herself has a profound relationship with it. She was present at the Eucharistic celebrations of the first generation of Christians, who were devoted to “the breaking of bread” (Acts 2:42). Mary is a “woman of the Eucharist.” Because in her whole life and the Church, which looks to her as a model, is also called to imitate her in her relationship with this most holy mystery. She acts as our support and guide in acquiring this disposition, in this school (Church) we also accept Mary's invitation to obey him without hesitation: “Do whatever he tells you” (Jn 2:5). With the same maternal concern which she showed at the wedding feast of Cana, Mary seems to say to us; Do not waver; trust in the words of my Son. If he was able to change water into wine, he can also turn bread and wine into his body and blood, and through this mystery bestow on believers the living memorial of his Passover, thus becoming the 'bread of life'.

Mary lived her Eucharistic faith even before the institution of the Eucharist, by the very fact that she offered her virginal womb for the Incarnation of God's Word. The Eucharist, while commemorating the passion and resurrection, is also in continuity with the incarnation. In continuity with the Virgin's faith, in the Eucharistic mystery we are asked to believe that the same Jesus Christ, Son of God and Son of Mary, becomes present in his full humanity and divinity under the signs of bread and wine. Mary, as she contemplated the face of the newborn Christ and cradled him in her arms invites us to that unparalleled model of love which should inspire us every time we receive Eucharistic communion. She experienced a kind of “anticipated Eucharist” one might say a “spiritual communion”  of desire and of oblation, which would culminate in her union with her Son in his passion, and then find expression after Easter by her partaking in the Eucharist which the Apostles celebrated as the memorial of that passion. She is present, with the Church and as the Mother of the Church, at each of our celebrations of the Eucharist. The Church and the Eucharist are inseparably united, the same ought to be said of Mary and the Eucharist.

Mary sings of the new heavens and the new earth which finds in the Eucharist their anticipation. The Magnificat expresses her spirituality, and there is nothing greater than this spirituality for helping us to experience the mystery of the Eucharist. The Eucharist has been given to us so that our life, like that of Mary, may become completely a Magnificat.

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The Table of the Body of Christ & Easter Banquet and Fraternal Gathering (Pope John Paul II, Dies Domini) by Kurian Ajeesh John (11013T)

The Liturgical action is a sacred action of the Church, it surpasses all others and no other action of the Church can equal its efficacy by the same name, title, and to the same degree. It is a unique means by which the Church seeks the help of God to create peace and reconciliation among the people of God. The Eucharist is the sacrament in which Christ in the form of bread and wine is made present. They  become the body and blood of Christ through the invocation of the Holy Spirit who works with absolutely unique power in the words of consecration. In the Eucharist,  Jesus is truly present with his body and blood in order to offer himself in an un-bloody manner to the heavenly Father. He also gives Himself to the faithful as nourishment for their soul.

Through his suffering Jesus reconciled humanity with God. It was fulfilled through the suffering, death and glorification of Christ. In the Eucharistic celebration, the Risen Lord is encountered by the faithful in the form of bread and wine which after transubstantiation, the bread and wine become the Body and Blood of our Lord Jesus Christ who is truly and really present at the altar. This Sacramental communion makes the faithful united with the Lord and all other communicants from different origins, cultures, races, languages and ethnic groups to whom he gives himself. In this union, every member is at peace and is reconciled with God and with one another. Here all embrace the culture of Christ, that is communion with his Father. In the Holy Eucharist, the faithful draws inspiration and strength to live the radical newness brought by Christ into the heart of everyday life. It also leads each faithful to be a radiant witness in his or her working environment and society. It is by the Eucharistic union that members are able to build effectively a reconciled, just and peaceful society. The chief fruit of the Eucharist is an intrinsic union of the recipient with Christ.

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The Eucharist and the Sacrament of Holy Orders

(Pope Benedict XV1, Sacramentum Caritatis) by Kurian Ajeesh John, 11013T

Jesus instituted both the Eucharist and the Holy orders on the same day. On the day He was in the upper room with his disciples, he said to them ‘Do this in Memorial of Me’ (Lk 22:19). Here he clearly institutes the Eucharist and at the same time asks His disciples to do it. So by commanding them to do, Jesus in a way gives all the powers and qualities of a priest to continue His mission that was entrusted to him by His Father. In the Old Testament the priest has to offer sacrifice for his own sins and for the sins of the people. Through this sacrifice the sins of both parties were forgiven and the blessing of God could be attained. Our Holy Church teaches us that the duty of a priest is to offer sacrifice for the redemption from slavery of Satan. In the new sacrifice, Jesus is the sacrificer as well as the victim. When a priest celebrates the Holy Eucharist, he acts in the person of Christ.

Our celebration of Eucharist is not a routine event, but it is spiral. As we celebrate the Eucharist every day we find new meaning of what we are doing without losing the essence of the sacrifice that Jesus had done on Calvary. Being in the place of sacrificer the priest must be chaste like Christ. The tradition of the Church Fathers teaches that, Jesus the eternal priest offer his sacrifice on the cross  in the state of virginity. This priestly celibacy is considered as the total dedication and devotion to Christ, to his church and to the kingdom of God. As we live in this era of technology, people may fail to understand the mystery of Jesus and His life. As a result we see the shortage of priests. The bishops and priests have the duty to spread the Good News, especially to the families and to have a great pastoral work of caring, and vocation to priestly ministry.  The ministers of Word and Sacraments, both deacons and priests, should have the greater hope of getting men in the vineyard of the Lord. And these ministers have to strive faithfully to impart the message of Christ, so that they can help young people choose priesthood as their way of life, not for the sake of becoming priests but for the sake of serving others in the love of Christ for them.

Reflections on the Eucharist - Lawrence Mwenye 11058

                The Eucharist; Jesus the True Sacrificial lamb

This article offers a reflection on Pope Benedict XVI’s encyclical Sacramentum Caritatis which was issued on 22^nd of February in 2007.

 Jesus accomplished the mission he came for in the paschal mystery. Just before giving up his Spirit he said, ‘It is finished’ (John 19:30).Through Jesus’ obedience to death on the cross, He brought the new covenant. Through this our sins were forgiven. Jesus’ death on the cross expresses as the Pope puts it, “Love in its most radical form”.

In the Paschal mystery, all of us were delivered from evil and death. When Jesus instituted the Eucharist, He spoke of the new and eternal covenant which was evidenced in shedding of His blood. This actually was the ultimate purpose of His mission.

Before Jesus’ baptism in River Jordan, John the Baptist saw Him and said, “Behold the lamb of God who takes away the sins of the world”. These are the words repeated by a priest during mass. They are indeed significant because Jesus Christ Himself is the true paschal lamb who gave Himself to us freely and in this way he brought about the new and eternal covenant. The Eucharist therefore, contains this drastic newness which is offered to us every time in the Eucharist celebration.

The institution of the Eucharist at the Last Supper took place within a ritual meal commemorating the deliverance of the people of Israel from slavery in Egypt. This meal was called the sacrifice of lambs and it was a remembrance for the past but also a proclamation of what is to come. In the same way during the institution of the Eucharist Jesus anticipated and made present the sacrifice of the cross and the victory of the resurrection. The institution of the Eucharist on Holy Thursday was an anticipation of his death on Good Friday and eventually his resurrection.

At the same time, He made known that He was the sacrificial lamb. In this way, Jesus showed that His death and resurrection had a salvific meaning and it was indeed a mystery that renews history and the whole world. The institution of the Eucharist showed how Jesus’ death, which was violent turned out to be a supreme act of love and humanity’s definitive deliverance from evil.

It is evident therefore that Jesus’ sacrifice of the cross was purely an act of love for the whole humanity. We should therefore be grateful to Christ every time we receive the most holy sacrament of the Eucharist.                     

                                                       Eucharistic Presence

This work is a reflection on the “Eucharistic Presence” in Nathan Mitchel’s book: Real Presence, The work of the Eucharist.

In the Eucharistic prayer, we ‘call to mind’ the paschal mystery of Jesus. When we recall this it is not just a psychological act but rather this remembrance means that we are engaged in an incarnate, corporate action. Mitchel reminds us that sacramental memory in the Catholic tradition is a deed and not an idea.

This has an adumbration in the gospel of John. According to John, to participate in the life of Jesus one has to participate in the rituals of the community that is gathering and is active in the name of Jesus. It therefore implies that it is a communal rather than an individual act.

John Chrysostom sees the significance of Jesus’ Eucharist body and the assembly’s act of eating and drinking in a feminine way. In fact he says the cup is like a nipple and the people who drink are like babies hungrily suckling the mother’s breast.

St Augustine’s view on the real presence according to his commentary on the gospel of John is that to eat the living bread is indeed to believe in Jesus.

Thomas later on also concurred with Augustine in maintaining that the real presence of Christ in the Eucharist can be perceived only through faith. He clearly says that the eating done in the sacrament of the Eucharist is a spiritual activity formed by faith. St. Thomas further explained that the real presence of Christ is a substantial presence. This cannot be seen with the bodily eye nor can it be imagined it is only open to the intellect which he calls the spiritual eye.

On speaking about the Eucharistic presence as a sacramental presence Augustine warned that eating the body of Christ is not cannibalism. As a fact he said that it cannot be compared with meat from the butcher. Augustine’s understanding is that although the sacrament is celebrated in a visible manner, it must be understood in an invisible manner.

                    Significance of the preparation of gifts.

This article is a reflection on the significance of the preparation of gifts in Johannes Emminghaus’ book The Eucharist.

In every mass, there is the preparation of gifts just after the liturgy of the word. In this reflection paper the significance of this is explored.

Emminghaus starts this presentation by offering a brief history. At the Passover meal the memorial rite had something special namely the head of the house took bread and cup in his hands and raised them up as he spoke words of praise and interpretation. This was mainly done to direct the participants to what was being symbolized. From this, one can already notice that there is a similarity with what happens in our liturgy today. The priest who represents the people takes the position of the head of the house during the days of the Passover meal.

In the early Christian community the disciples participated in the celebration by preparing the bread and the wine as well as receiving them. At that time the meal was not only a sign of brotherhood but also a meal provided by the poor in community. So there was giving away generously to cater for the needs of others. This was seen as a sacrifice.

When communities grew giving these gifts took a different dimension. People could bring them in a procession that was symmetrical of the procession during which the transformed gifts were received back. With time, the preparation of gifts underwent a ritual expansion. It is in this regard therefore, that Hippolytus put forward the idea that only those who were in communion with the church could bring gifts and receive bread back when it had changed.

The preparation of gifts is the beginning of the Eucharistic sacrifice. In the prayers accompanying the preparation of gifts the priest presents the bread and the cup to God and thus creates a bridge that connects the preparation with the formula of anamnesis in the Eucharistic prayer. This presentation must truly be regarded as the beginning of the church’s Eucharistic sacrifice.

                                  The Eucharist builds the Church.

                      Mwenya, B.Lawrence 11058T Class 2A

In his encyclical letter “Ecclesia de Eucharistia”which was given in Rome in 2003, Pope John Paul II speaks about the Eucharist- the life of the church. In this article, I would like to reflect on the way the Eucharist builds the church as presented in the second chapter of the encyclical.

One may wonder how the Eucharist builds the church. To comprehend this well, there is need to look closely at the words of our savior in the gospel of John 15: 4 “Abide in me and I in you”. With these words it becomes clear that if Christ is in us and we in him, we form a perfect unity with him and thus since he is the head of the church, saying that He, who is present to us in the most holy sacrament of the Eucharist is indisputable.The causal influence of the Eucharist as the Pope notes can be traced at the origin of the church. The institution of the Holy Eucharist on Holy Thursday was a foundation of the new messianic community. By accepting the Eucharist, the disciples entered into a communion with Jesus. From then, the church is built through sacramental communion with the son of God who was sacrificed for our sake.

Being incorporated into Christ, as we already know from the catholic teaching, starts at baptism. This is then renewed and consolidated by partaking the eucharist.Those who partake on the Eucharist are united with Christ because we receive him and him in return receives us and therefore we enter into friendship with him because this brings about a mutual abiding. This is truly what Jesus requires of us when he tells us to abide in him and him in us. By this union, the Christians form a sacrament for humanity that is a sign and instrument of the salvation won by Christ.

Christ then invites us his followers to continue his mission. The church relies on Christ’s sacrifice on the cross and communion with Christ in the Eucharist for its spiritual power. This therefore shows vividly that the Eucharist is very vital in giving life to the church. It can thus be rightly said that without the Eucharist there is the church loses its spiritual strength.

The Eucharistic communion also confirms the church in her unity as the body of Christ. In the Eucharist, the gift of Christ and his spirit which we receive brings to the satisfaction the longing for fraternal unity deeply rooted in the human heart. This communion with the body of Christ becomes as sign and instrument of intimate unity with God and of the unity of the whole human race. But one can ask if communion with the body of Christ, which indeed Christians receive often, why disunity even among Christians themselves? The answer can be found if we acknowledge that sin brings incredible disunity. This therefore reminds us that the unifying power of the Eucharist, which is able to fight this disunity, should be constantly relied on. Thus it is important to note that as the Eucharist builds up the church, it creates a human community as well.

                                         Eucharist and Priesthood.

                                   Mwenya, B.Lawrence 11058T-Class 2A

This article reflects on John Paul II’s letter “Dominicae Cenae”. This letter written on 24th February 1980 was addressed to all the bishops. It was indeed about the mystery and worship of the Eucharist.

The ministerial priesthood of the Bishops and priests, and the ministry of deacons are linked closely with the Eucharist because the Eucharist is very central in the sacrament of the priesthood which was instituted on Holy Thursday. During ordination, a celebration linked to the holy mass as witnessed in early liturgies, the priests become united in a singular and exceptional way to the Eucharist.

Thus, priests exist for the Eucharist. This responsibility applies to priests in their parishes and bishops in their dioceses. This responsibility is of course, a great mystery of faith. But apart from the clergy this sacrament of the Eucharist is also given to the whole people of God, all believers in Christ.

If then this sacrament is a great responsibility of priests then there is a lot of expectation from them as far as administering this sacrament is concerned. They have to be exemplary in their love for the sacrament, in veneration and witness so that the faith of the laity may be build and strengthened through them. Through this responsibility of the priests, the Pope reaffirmed that the Eucharistic worship in mass and the devotion to the Blessed Sacrament becomes an important link to the ministerial priesthood to the common priesthood of the Christians.

When a priest celebrates the Eucharist, he fulfils his principle mission. This is manifested more completely when his life allows this mystery to be visible in people’s hearts and minds as he does his ministry. This clearly brings forth the highest exercise of which is the source and summit of all life. “Dominacae Cenae” therefore shows distinction of responsibility that the clergy have for the Eucharist. While considering this, it should be clear that this responsibility refers to the pastoral office and therefore it does not mean that compared to the laity the clergy have a greater qualitative responsibility. In conclusion, in regard to the Eucharist and priesthood “Dominicae Cenae” shows the pastoral responsibility and influence which exemplary pastors can have on the spiritual life of their Christians.

Reflections on the Holy Eucharist - Lule Dennis Kaddu, 11042T

THE EUCHARIST IN THE ECONOMY OF SALVATION

The Eucharist is one of the three sacraments of Christian initiation. It is regarded as the one which completes Christian initiation, and the one in which the candidate participates in the Lord’s own sacrifice. This sacrament was instituted by our Lord and Savior Jesus Christ at the last supper when he offered his body and blood, thus prefiguring his death on the Cross. It is important to note that Jesus was the presider and the sacrifice at the same time. This further enlightens us on how the Eucharist plays a very fundamental role in the economy of salvation. The role of the Eucharist in the economy of salvation can sometimes remain abstract to most of us due to its mystical nature; however, it requires faith for one to understand the Eucharist in the Economy of Salvation. Therefore, the Catechism of the Catholic Church (n 1333–1344), gives a thorough magisterial teaching regarding the Eucharist in the Economy of Salvation. It is from this teaching that this reflection is based.

            “When Jesus instituted the Eucharist, he gave a new and definitive meaning to the blessing of Bread and the cup of Wine” (n 1334).The Anaphora and the species of Bread and Wine are at the heart of the Eucharist. These species are so symbolic that their state from Jesus’ Jewish times is still recommended unless otherwise. Therefore, the Bread has to be unleavened and the Wine must be from grapes. This is why some Episcopal Conferences have to approve the species of Bread and Wine before being used in the Eucharistic celebrations.

            When Jesus multiplied the loaves and gave his disciples to feed the multitude, his action prefigures the super-abundance of this unique Bread of his Eucharist. Also in his first miracle at Cana, the turning of water into Wine announces the hour his glorification, which makes the fulfillment of the wedding feast in the Father’s Kingdom. Thus, we need also to appreciate that it was out of love that our Lord instituted the Eucharist. Taking a look at the activity of washing his apostles’ feast, Jesus was aware that his hour had come. So he instructed them to be servants of his flock and then he instituted the Eucharist as a memorial of his death and resurrection and commanded them to do the same, hence making them priests of the New Testament.

            Jesus’ death and resurrection constitutes the new Passover. The old Jewish Passover was always in memory of their liberation from Egypt and the manna God gave them while in the desert. Consequently, “the new Passover is anticipated in the last supper and celebrated in the Eucharist, which fulfils the Jewish Passover and anticipates the final Passover of the Church in the glory of the Kingdom” (n 1340). Jesus’ words, “Do this is memory of me”, were neither directed to the apostles nor to their successors, but to the liturgical celebration, in memorial of his life, death and resurrection. The Church has for that matter been faithful to this command from the time of the apostles to this day. As the early Christians met on Sunday, the day of the Lord’s resurrection, to break the Bread, so is it today when we converge for the Eucharistic celebration. In addition, it is an obligation of every Catholic to take active participation in the Eucharistic celebration every Sunday and other days of obligation because the Eucharist remains the centre of the Church’s life.

Finally, as the pilgrim people of God, we continue to proclaim the paschal mystery of Jesus from time to time during the Eucharistic celebrations until he comes again, following the cross towards the heavenly banquet when all the elect will be seated at the table of the kingdom. We also witness the changing of Bread and Wine into Body and Blood of Christ respectively during the Anaphora, and we partake of Christ himself who continues to dwell within us until he comes again.

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THE EUCHARIST BUILDS THE CHURCH

If a parish priest is to talk about what builds the Church, I’m deeply convinced that most of the faithful in congregation present without exception will think of money or the physical structures. However, regardless of all the activities that take place in the Church aiming at her growth, it is very important not to forget the most essential element of the Church’s growth. It is from this point of view that after reading Pope John Paul II’s encyclical ‘Ecclesia de Eucharistia’, I reflect on chapter II entitled “The Eucharist Builds the Church”.

            The Magisterium of the Church teaches that every Catholic is supposed to attend Mass every Sunday and other days of obligation, such as solemnities. Most faithful are very loyal to this teaching but without knowledge of why they participate in the Eucharist or the benefits of participating in the celebrations. Vatican II in Lumen Gentium (LG) n 3 teaches that the celebration of the Eucharist is at the centre of the Church’s growth process. As such it is important to note that the Eucharist is the heart of the Church. For that matter, a causal influence of the Eucharist is present at the Church’s very origins right from the time of the apostles. It is without doubt that the Eucharist takes its origins from the last supper event, where Jesus the founder of the Church, was the main presider. Therefore, the apostles who were present at that moment, entered into a sacramental communion with Jesus when he gave them the bread and wine to eat and drink, as his Body and Blood respectively. Our Lord also ordered them to continue doing that event in his memory, and he also sent them to preach the good news as the Father had sent him. This is what is done to this day in the celebration of the Eucharist. For that matter, through the action of the priest who repeats Jesus’ words of institution stands as witness to the Church’s loyalty to Jesus’ command – “do this in memory of me”. Therefore, the last supper laid foundations of the new messianic community, a new people of God – The Church.

            Through baptism, we are incorporated into Christ and our relationship is strengthened when we share in the Eucharistic sacrifice, for Christ offers himself to us in the species of bread and wine as his Body and Blood. Therefore, when we receive the Eucharist, we receive Christ and he too receives us, hence the Eucharist becomes a sacrament of humanity and a sign of salvation achieved by Christ. In addition, the celebration of the Eucharist guarantees the continuity of Christ’s mission through the Church and also strengthens the communion of mankind with the son in unity the Father and the Holy Spirit. Furthermore, St Paul in 1Cor10:17, emphasizes the unifying power of the Eucharist. He says; “Because the loaf of bread is one, we, though many are one body, for we all partake of the one loaf”. Therefore, our union with Christ is a gift and grace for each one of us. This gift fulfils our yearning for fraternal unity which is deeply rooted in our hearts and also elevates our experience of fraternity at the table of the Lord. This surpasses our simple human experience of sharing which can sometimes breed disunity.

            Finally, the Holy Father continues to appreciate worship of the Eucharist outside Mass as an act of inestimable value for the life of the Church. It is important to note that the more we participate and partake of the Eucharist, the better Christians we become as a united body of Christ. Therefore, we should not miss out any celebration of the Eucharist whenever we have time. For indeed the Eucharist builds up the Church and creates a healthy human community. This is what gives meaning to our obligation to attend Mass and receive the Eucharist, otherwise, without the Eucharist; our efforts to build the church would all be in vein and besides, we would not even need priests.

Lule Dennis Kaddu, 11042T

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THE FEAST OF FAITH by Joseph Ratzinger

FORM IN THE EUCHARISTIC CELEBRATION

In his book On Mass, Romano Guardini pointed out the need for liturgical reform and concentrated in the essential form or structure of Mass. In addition, Joseph Pascher also pointed out that people had put so much attention to the rubrics and neglected the black print. So, it was time to give equal attention to both. He emphasized that there is far more in the form and structure of the texts and the whole celebration than in the rubrics.

            Initially, the Mass was seen as an avenue for inner expression of the spiritual reality. This total structure prompted a reform which gave birth to liturgical scholarship. Therefore, attempts were made in discovering the structure through the New Testament account of the celebration in the institution of the Eucharist by Jesus Himself. It took place on Holy Thursday in the context of the last supper which Jesus celebrated as a meal. It is from this account that Pascher and Guardini asserted that the structure of Mass is that of a meal. In addition, the protagonists of Liturgical reform also applied Jesus’ words, “Do this”, to the meal structure.

            However, it is important to note that during the reformation, Luther had been condemned by the council of Trent for emphasizing the meal structure of Mass instead of the sacrificial form. In regard to this controversy, the liturgists argued that to describe the Mass as a sacrifice was a dogmatic statement referring to the hidden theological essence of what takes place in it, and to speak of meal structure was to direct attention to the visible liturgical per-formance, hence, no contradiction in the theological content defined by Trent. This still remained unclear and posed a great challenge in the area of liturgical reform. So, there were attempts to reconcile the two theories, and the first was by Pascher who spoke of the sacrificial symbolism being introduced into the meal structure, that is, the bread and wine indicate the spilling of Jesus’ blood. Another attempt was by the liturgist J.A Jungmann on the basis of liturgical texts. He shows that the Eucharistia(prayer of anamnesis) is in the shape of thanksgiving and is more prominent than the meal aspect. Subsequently, from his point of view, the Eucharistia is the basic structure of the Mass right from the 1^st Century, not the meal although it has direct quotations from 1Cor. 11:20.

            In addition, sacrifice to the divinity does not take place by transfer of property, but, in the self-offering of mind and heart expressed in Word. Therefore, the Eucharistic prayer is an entering-in to the prayer of Jesus Christ himself, thus, “it is the church’s entering-in to the logos, the Father’s word, into the Logos’ self-surrender to the Father, which, in the cross, has also become surrender of mankind to him”[1]. For that matter, what we have in Jesus’ sacrifice is death transformed into a word of acceptance and self-surrender. It is now clear that the basic form or structure of Mass is Eucharistia not the meal. Therefore Cardinal Ratzinger in his book, The Feast of Faith, asserts that “the meal element is not simply excluded, but, its symbolism is subordinated to the word dimension of Eucharistia as in 1Cor. 11”[2].

            Finally, I regard the basic structure of the Mass as a true sacrifice by Christ as he priest and the victim of the sacrifice, where he surrenders himself to the Father.  Therefore, for the church to take active participation in dimension of sacrifice, the unifying element is the meal. For that matter, the sacrifice and the sacred meal belong to the same mystery in the Mass, which makes the Eucharist a sacramental celebration of Christ’s paschal mystery that we take part in as Christians for our sanctification.

Lule Dennis Kaddu, 11042T

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[1] Cf. J. RATZINGER, The Feast of Faith, 37.

[2] Cf. J. RATZINGER, The Feast of Faith, 38.

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THE NATURE OF THE SACRED LITURGY AND ITS IMPORTANCE IN THE LIFE OF THE CHURCH

The Constitution on the Sacred Liturgy, Sacrosanctum Concilium, was issued on the 4^th December, 1963. This is the main document of Vatican II which deals with matters pertaining to the Sacred Liturgy of the Church. This reflection covers chapter 1 of the document which deals with; “The Nature of the Sacred Liturgy and its Importance in the Life of the Church (n5–n20)”.

            Our Lord and Savior Jesus Christ was sent by the Father to redeem mankind, and hence through the incarnation, he took on human fresh so as to fulfill the will of the Father. He redeemed mankind through the paschal mystery of his passion, resurrection from the dead and glorious ascension. Therefore, through Christ’s death on the cross came the wondrous sacrament of the whole Church. For the continuity of his ministry, Christ sent the apostles just as he was sent by the Father, filled with the Holy Spirit to spread the good news of redemption. The command took effect on the Pentecost day, when all those who received the Word from the apostles were baptized. This marked the beginning of the Church’s sacramental nature which fostered communion through the breaking of bread and in prayers (n5-6). To accomplish so great a work, Christ is always present in the Church especially in the liturgical celebrations, not only in His Word, but also in the person of the minister and the Eucharistic species. It is important to note that the Liturgy is rightly seen as an exercise of the priestly office of Jesus Christ which involves the presentation of our sanctification under the guise of signs perceptible by the senses, and this makes every liturgical celebration a sacred action surpassing other actions (n7-8).

            However, the Church has a special duty to prepare its members for the sacraments; hence the Liturgy demands faith and conversion of the believers. In addition, being the summit towards which the activity of the Church is directed, the Liturgy moves us to be one in holiness. It is therefore important that the faithful come to it attuned with proper dispositions so that it can produce its full effects. This indeed calls for personal prayer, and the council further recommends popular devotions (n9-13).

            The Liturgy is not a personal celebration, but a communal celebration and as such, it calls for full participation of all people, both clergy and laity alike. For that matter, it also calls for proper liturgical training of the clergy. Therefore, the council made the following suggestions; proper training of professors who teach Liturgy in seminaries, compulsory study of sacred Liturgy, continuous ongoing formation for both secular and religious priests, pastors should promote liturgical instruction of the faithful and also their active participation taking into account their age, condition, way of life and standard of religious culture. Caution must be taken in the transmission of sacred rites by radio and television. This transmission must be done with delicacy and dignity, taking into account the sacredness of the mysteries (n14-20).

            Finally, the Church as the body of Christ continues to grow in her mode of prayer and worship while reading the signs of the time. It was very inevitable that the Council fathers under the inspiration of the Holy Spirit had time to reflect on Liturgy. It is important to appreciate that the Liturgy is what basically brings all of us together as one family of the faithful united in prayer. The Liturgy is indeed the life of the Church.

           

Lule Dennis Kaddu, 11042T

            

THE EUCHARIST, A MYSTERY TO BE CELEBRATED

The post-Synodal Apostolic Exhortation “Sacramentum Caritatis (SC)” of the Holy father Benedict XI was issued on the 22^nd February 2007, the feast of the chair of Peter. It seeks to bring forward the proposals from the synod Bishops and offer some basic directions aimed at the renewal and commitment to Eucharistic enthusiasm and fervor in the Church. It is from the exhortation of the Holy Father that I reflect on the Eucharist as a mystery to be celebrated.

            Since the reforms in the celebration of the liturgy were introduced by Vatican II, reference to Sacrosactum concillium has always been made in regard to the Eucharist. There is no doubt that despite the fact that majority of Catholics especially the lay people attend Mass, the entire Eucharistic celebration still remains not only a mystery, but a mystery not clearly understood. Therefore, SC 34 clearly shows us that the source of our faith and Eucharistic liturgy is Christ’s gift of himself in the paschal mystery which is celebrated in the liturgy. Hence the liturgy is inherently linked to beauty and is a radiant expression of the paschal mystery in which Christ draws us to himself and calls us to a communion. Beauty is an essential element of the liturgical action since it is an attribute to God himself and his revelation, thus the subject of the liturgy’s intrinsic beauty is Christ himself, who includes the Church in his work.

            It is important to note that the Eucharistic liturgy is an action of God through the Holy Spirit and its structure is not something within our power to change (SC 36). Therefore, this calls for its proper participation, following the liturgical norms, so as to foster the participation of the entire people of God in the sacred right. As a result, the Church celebrates the Eucharist in obedience to Christ’s command based on her experience of the risen Lord. The bishop as the head of the diocese is the celebrant par excellence and his liturgies should be carried out with complete respect for the ars celebrandi, so as to be an example to the entire diocese (SC 38).

            The respect for the liturgical books and the richness of signs is very fundamental to understanding of the Eucharistic celebration, and so the priests and liturgical leaders should be committed to make known and available the current liturgical texts (SC 40). Attention should be made to various kinds of languages that the liturgy employs, i.e. words and music, gestures and silence, movement, liturgical colors of vestments. The Holy Father recommends the use of Latin especially for large scale celebrations, basically in the common basic prayers apart from the creed, readings and the homily. For that reason, all priests ought to have an idea on the celebration of the Eucharist in Latin and likewise the lay should be given some basic instruction in Latin. In addition, art is also at the service of the liturgy and everything related to the liturgy should be marked with beauty. Religious iconography should be directed to sacramental mystagogy (SC 41).

            Each part of the Eucharistic celebration calls for active participation of the people of God and the priest. The participation entails an acknowledgement of the distinct hierarchical roles involved in the celebration. However, active participation is not equivalent to the exercise of a specific ministry. In order to foster this participation, provision may be made for a number of adaptations appropriate to different contexts and cultures, and the Episcopal conferences should strive to maintain a proper balance between the criteria and directives already issued especially in regard to the individual parts of the liturgy (SC 54). Clearly, full participation takes place when the faithful approach the altar in person to receive communion. Care must be taken and reminders issued especially in big public celebrations which often have non Catholics, that it’s only those Catholics who are prepared can receive communion. Special attention should to be given to the sick, prisoners, immigrants especially from the Eastern Church, and ensure that they participate in the Eucharist regardless of their conditions. Adoration and Eucharistic devotion form one unit and the faithful should be enlightened well about their intrinsic meaning and guided in their devotion to the Eucharist.

            Finally, I appreciate the Eucharist as a mystery to be celebrated and the centre of Christian unity. With its proper celebration, I believe that many Catholics will be drawn into an intimate communion with Christ. It is indeed a life giving celebration which also challenges us to be true witnesses so as to attract others to the Eucharist.

Lule Dennis Kaddu,  11042T

Reflections on the Eucharist - SANGUPAMBA KASIALA Francois (11091 T).

McBrien, Catholicism, HarperSanFrncisco 823-834.

HISTORY OF THE EUCHARIST

1. General view

            Elaborated from the pattern of the Lord’s Supper, the Eucharist was in the beginning as a meal. The use of Latin word missa (dismissal) was introduced to identify the Eucharist in the 2^nd and 3^rd century. This structure focused on the canon or the thanksgiving prayer, currently known as Eucharistic Prayer. Indeed, it was during this prayer that the bread and wine were consecrated. The Eucharist was usually celebrated every Sunday and on other few occasions. Even though daily masses were not the rule, all the Christians attended the mass before work since Sunday was still an ordinary workday. Part of the traditional synagogue service survived and the end of persecution offered opportunity for expansion of the Church with cultural diversification. “For many centuries, the canon, or Eucharistic Prayer, was recited in the West in undertone not audible to the congregation”[1]. However, in the Eastern Church it was always said aloud. Various introductions of petitions were made in the course of time. The Carolingian liturgists wished to have a sort of sanctuary where the Priest alone could enter. To compensate this elevation of the host and chalice was added after consecration in the 13^th century for the congregation.

            In the 17^th century due to Jansenism frequent communion had fallen into disrepute. It came to be revived by Pope Pius X. Only the altar boy or server responded on behalf of the congregation during mass. “The ‘dialogue mass’ was introduced in the late 1950s just before the Second Vatican Council, but the Latin language was still used”[2]. In the 18^th century, choirs were elaborated and inserted during mass that encouraged people to sing even vernacular hymns, which stopped in the 20^th century.

            In the 16^th century appeared the celebration of private mass, without congregation, mainly in form of votive Masses or Masses for the necessity of the faithful.” The Mass was perceived increasingly as an act of petition, something to be performed to receive some particular benefit from God, or it was often regarded as a rite, however complicated, to produce hosts for the tabernacle.”[3]Private Masses became frequent. However, Vatican II eventually declared communal celebration preferable to individual and quasiprivate celebrations.

2. Eucharistic doctrines

Generally the Catholic Eucharistic doctrine is based on two issues: “the sacrificial nature of the mass and the real presence of Christ in the consecrated elements of bread and wine”[4]. The Catholic teaching stresses that the mass is truly a sacrifice, not only of praise and thanksgiving and of commemoration but also of expiation for the living and the dead. Through the Eucharist, the Sacrifice of Jesus is repeated as it was on the cross, with the same fruits. The Catholic teaching underlines also that Christ is really present in the consecrated elements of bread and wine, in contrast to some reformers who talked of the spiritual presence (Berenguar of Tours, 1088). The Catholic Church went further by introducing the notion of transubstantiation with the Fourth Lateran Council (1215), “the belief that the substance of bread and wine is changed into the body and blood of Christ”[5]. The same teaching was reaffirmed by Constance (1415) and Trent (1551).  Zwingli and Calvin on their side denied transubstantiation while Luther held consubstantiation, “the belief that the bread and wine become the body and blood of Christ but that they remain also bread and wine”[6]. We don’t intend to give here exhaustive and detailed notes regarding the scope of Christ’ presence, subject of many controversies.

3. Intercommunion

Known as communication in sacris (communication in sacred realities), this referred to the Eucharistic sharing between and among separated Christians. It expresses the full reciprocity between Churches, even in term of communion. This principle was endorsed by Vatican II as common worship which brings about unity of Church and sharing in the means of grace. Admission to this worship was conditioned by the criteria of sharing the same faith as Catholic Church and such Christians should have a serious spiritual need of Eucharist sustenance, proper disposition of a worthy Christian life… Even if these conditions are fulfilled it remains a pastoral responsibility to see that admission of these other Christians will not disturb or endanger the faith of Catholics. Exception is made to the orthodox Christians who have true sacraments, accept apostolic succession, the priesthood and the Eucharist which unite them to us.

4. Ecumenical Consensus Today

The sacrificial nature of the Church was in the past believed and affirmed only by catholic (exception to orthodox). However, form the ecumenical dialogue and consultations at both international and national level since 1965 showed that the same was true for these churches (Anglican-Roman Catholic, Orthodox-Catholic, Lutheran-Catholic, and Presbyterian-Reformed-Catholic consultations and in a 1970 consensus statement of study commission of the National council of Churches in the United States. The consensus is even wider and affirms the real presence of Christ in the Eucharist.

5. Jesus, the Church, and Eucharist

The first fruit of the Eucharist is the incorporation in the Church, which is the Body of Christ. For St. Thomas Aquinas, the Church is the sacrament of unity. In the Eucharist, the Church appears as a community listening to the word of God and continues carrying out the mission of Jesus. This aims in bringing about the kingdom of God on earth trough the breaking of bread. The table of the Eucharist makes us share fellowship with Jesus in anticipation to the heavenly banquet itself. “In celebrating the Eucharist we take on the mind and heart of Jesus himself, opening ourselves, as he did, to everyone without exception and committing ourselves to the creation of a world where no one is excluded from the table”.[7]

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[1]R.P. McBrien, Catholicism, 824.

[2] R.P. McBrien, Catholicism, 825.

[3]R.P.  McBrien, Catholicism, 825.

[4] R.P. McBrien, Catholicism, 826.

[5] R.P. McBrien, Catholicism, 826.

[6] R.P. McBrien, Catholicism, 827.

[7] R.P. McBrien, Catholicism, 830.

The EUCHARIST

R.P. McBrien, Catholicism,  Harper SanFrancisco 1994, 590-591

Like Baptism, the development on the origin of the Eucharist is thin in the New Testament from the context of the Christian community. The Lord’s Supper is the oldest term used in the oldest account in 1 Cor 11:20, from the very beginning of the Church. The tradition of the Last Supper is very ancient, and it is given in four variants versions: 1 Cor 11:23-25; Mk 14:22-25; Mt26:26-29 and Lk 22:15-20. As for the Pauline account from 54-56, it also shows how Paul handed on this tradition to the Corinthians from the beginning of missionary activity in Corinth (about 49). As related, Paul describes its origin as coming directly from the Lord. It could have been repudiated if it were inaccurate since Peter was still alive. Moreover, having lived many years with members of the Jerusalem Church such as Barnabas, Mark and Sillas, he took part in the Lord’s Supper in various communities. Therefore, “His account must have agreed with those of eyewitnesses”[1]. The last meal Jesus shared with his apostles was the last in a long series of daily meals shared during his life period. The meals had a particular notification in oriental context: peace, trust and community. The particular fact in Jesus case, is to have shared meals with the sinners, outcasts and tax collectors as sign that the reign of God had begun, and was open to all and demanded love of all. The Last supper was a special meal, celebrated with the view of the Kingdom of God. “Indeed the Kingdom of God was the focus of everything Jesus did and said, not only at this meal but in his whole life and ministry”[2].

Obviously, the structure was taken from the Jewish ritual meal: “the words over the bread, followed by its breaking and sharing, and the blessing over the wine”[3]. However, at this last Supper, Jesus identified himself with the bread and wine, in reference to his body which is broken and his blood which is poured for our sin and the establishment of a New Covenant. All the above mentioned four texts agree on this particularity of the Last Supper. Again, the Jewish context regarded the death of an innocent one as having the atonement character, the same was seen in Jesus’ death. In fact, Jesus was also the innocent suffering one in the same way. This was not connected to the post resurrection theology of the Church. In the distribution of the bread and wine as his flesh, Jesus gave to his disciples a share in the power of his death to make atonement and establish a new covenant. Seemingly, eating and dirking communicated the divine gifts. Moreover, after the resurrection the disciples gathered again and again to share this meals, but now with new conviction that the risen Christ was in their midst as they gathered in his name (Mt 18:20). This was the reason of their joy in their new fellowship; joy over the presence of the risen Christ and joy over the approach of the Kingdom of God (Acts 2:46). The Church was then following the recommendation of Jesus by celebrating the Lord’s Supper, as part of his injunction. It referred to the actions of Jesus at the Last Supper as the pattern and authority for what it did. Therefore, “the Eucharist is a meal of remembrance and thanksgiving, of fellowship, and of anticipation”[4]. This meal had a particular context, looking at the past, the present and the future. Through the Eucharist, the Church proclaims it faith in the Lordship of Jesus and in the coming of the Kingdom”[5]. The Eucharist becomes a mean for the unity of all the Christians and pattern of its own ministry, in carrying out of its mission.

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[1] R.P. McBrien, Catholicism, 590.

[2] R.P. McBrien, Catholicism, 590.

[3] R.P. McBrien, Catholicism, 590.

[4] R.P. McBrien, Catholicism, 591.

[5] R.P. McBrien, Catholicism, 591.

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                    TRANSUBSTANTIATION

Book: D.A.VO NIER, A key to the Doctrine of the Eucharist, pp.176-192.

By: SANGUPAMBA KASIALA Francois (11091 T).

            The purpose of this article is to grasp the significance of transubstantiation in the Eucharist and understand how the change of the bread and wine into body and blood of Christ happens.  Christian tradition used to provide only a literal interpretation to the words of the Eucharistic rite. “It was not first said that bread  was being changed into Christ’s Body and that wine was being changed into Christ’s Blood; what was said first and is said at all times, is: “ This is my Body, this is my Blood””[1]. The major change is the addition of the concept change. The change of the substance is not sacrament in itself, rather the hidden power that makes the sacrificial a reality not a mere symbol, something concrete for the livings. Accordingly, Catholic theology holds that “God creates directly every human soul, and unites it with the Human embryo”[2].  Even though this doctrine can not justify the whole process, it explains the human nature, as a being endowed with an intellectual soul, spiritual soul… Not any of our action or word brings Jesus down from heaven, nor do they raise him up from the depth. How does it happen that we have Jesus in the Bread and wine? How did happen that through the simple fiat of Mary, God took human nature, perfectly in mind and body? As God’s act, transubstantiation is “the hidden act of God, which is absolutely indispensable if the sacramental consecration be true”[3]. St. Thomas Aquinas[4] states that God’s divinity does not remain in the Bread and Wine, rather makes the change happens. Transubstantiation is the transient act and the power. Truly, transubstantiation doest not only endear the Eucharistic mystery but holds also the eternal and mystical wisdom of God. What priests do now is nothing new, since Jesus himself, during the Last Supper, did at all first and utmost.

            Now how can Jesus be present simultaneously at all the altars were masses are celebrated. Does he possess a multiplicity of presence or any kind of power to be present everywhere? From his Divine power, Christ is not subjected nor conditioned to the categories of time and space. Only God’s grace brings about the real presence of Jesus through the Eucharistic formula said by the priest. His body is present in the Bread and Wine through a special manner, beyond the understanding of human mind, but proper to the sacrament:

 (Corpus Christi non est eo modo in hoc sacramento, sicut corpus in loco, quod suis dimensionibus loco commensuratur, sed quodam speciali modo, qui est prprius huic sacramento: unde dicimus, quod corpu Christi est in diversis altaribus,non sicut in diversis locis, sed sicut in sacramento: per quod non intelligimus, quod Christus sit ibi solum sicut in signo…)[5]. Therefore, we have to say that the Body of Christ too is not in a place but rather in a sacrament, which is made actual through words of consecration and the divine invocation expressed in his really presence.

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[1] D.A.VO NIER, A key to the Doctrine of the Eucharist, 176.

[2] D.A.VO NIER, A key to the Doctrine of the Eucharist, 177.

[3] D.A.VO NIER, A key to the Doctrine of the Eucharist, 180.

[4] “Deus conjugavit divinitatem suam, idest divinam virtutem, pani et vino, non ut remaneant in hoc sacramento, sed ut faciat inde corpus et sanguine suum”, 180.

[5] D.A.VO NIER, A key to the Doctrine of the Eucharist, 186.

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The Un-Eucharistic Eucharist of the Reformers:

ZWINGLI, OECOLAMPADIUS, FAREL AND CALVIN

Book: L. BOUYER, Eucharist, pp. 391 – 396.

By: SANGUPAMBA KASIALA Francois (11091 T).

            The mixture of traditional spirit and freedom was not at all the taste wanted and shared by all the reformers particularly those who called themselves reformed. They were opposed not only to the Lutherans but also and more importantly to the Catholics, the like of Zwingli and Calvin. For them it was not a question of reforming the mass while keeping its structure, but rather a complete abolition. They sort to replace it with the Holy Supper, while returning to the original Eucharist, retaining only the institution narrative, immersed in more wordy celebration and less religious exhortations. Only could be added prayers, “constantly developing in accordance with the very medieval impetus of the apologies and the affective meditations on the passion”[1].Thus, this break stressed the gospel alone and separated itself with tradition. Zwingli and Oecolampadius denied not only the sacrificial character of the mass but also and more importantly the idea of real presence of Jesus in the Eucharist. Zwingli in particular understood eating the body and drinking the blood of Jesus as being nourished by faith with the word of the Gospel. The Eucharist is therefore only a communal meal of remembrance of the last supper, a sign of gratitude to God. There is no question of sacrament for the reformers, but Eucharist is only a communal meal.  At least Zwingli agreed the Latin structure of the Mass up to the sanctus inclusively.

Furthermore, in the roman canon, he substituted four Latin prayers leading up to the institution account, by using St Paul’s terminology “the proclamation of death of Christ in the Eucharist”[2].  The same year in Basel, Oecolampadius made similar attempt. In fact, Zwingli’s first attempt was meant to be transitional for the final setting. Having grown in confidence, after 1525, he published his Action oder Bruch des Nachtmahls, that underlines zwinglism’s character whereby all singing were banned. There was no more any trace of Eucharistic prayer, which led to having the Eucharistic liturgy without a Eucharist, only for yearly celebrations (Christmas, Easter, with Sunday and once during the autumn). The meal shared during the celebration was not the Eucharist, but a meal meant to express the solidarity of the community and its members. This became more of a socio-religious gathering. Then, Calvin attempted to restore the religious character of this Last Supper, without teaching lie the Lutherans on the real presence of Jesus. This meal was not ac communal sign of faith in the word of the Gospel, but also the expression of unity in the Body and Blood of Christ. Zwingli maintained that the body of Jesus existed only in heaven and could not come down again. Farel on his side kept a lengthy Zwingli structure with inclusion of the formula of confession of sin, Lord’s prayer, Apostles’ creed, second exhortation leading to the institution narrative, a third exhortation, distribution of  communion and fourth and last exhortation before the blessing and dismissal. Excommunication was a particular addition made by Calvin in case of series of scandalous sins. This was a practice borrowed from the composition of Buccer of Strasbourg. In a long exhortation, Calvin explained completely his doctrine on the Last Supper. After the distribution of communion followed immediately, the singing of a psalm or biblical verses recited by the minister, and thanksgiving prayer to renew the commitment of fidelity ended the service with the Nunc Dimittis with the blessing. For Calvin, this Supper should be celebrated every Sunday after the services of readings and prayers. Despite all the change to make it more didactic, this service was not much celebrated as Zwingli’s. Calvin did not change the outlook of the Eucharistic meal despite his theoretical sacramental realism. People were left still with a non-Eucharistic Eucharist.

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[1] L. BOUVER, Eucharist, 392.

[2] L. BOUVER, Eucharist, 392.

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THE EUCHARIST, AN INTEGRAL PART OF CHRISTIAN INITIATION

Book: K. B., OSBORNE, The Christian Sacraments of Initiation, pp.226-233.

By: SANGUPAMBA KASIALA Francois (11091 T).

            The Eucharist as part of the Christian tradition and spirituality is a multi-faceted reality and mystery which can be dealt with from the historical perspective, sacrificial perspective or from the perspective of real presence.  However, our current preoccupation is the integration of the Eucharist in as part of the Christian rite of Initiation. It is worthnoting that since the post Vatican II period, various changes haven taken place in the Latin mass celebration. A committee was formed and which subsequently divided the mass into two important parts: the liturgy of the word and the Eucharistic liturgy. The first part, the liturgy of the word is a practice borrowed from the Jewish synagogue service. This was more or less a time consecrated to a reflection and instruction of the community on the word of God. This first part is also identified as “Mass of the Catechumens, and they were not allowed to stay for the mass of Eucharist”[1]. In fact, particular instructions were given to Catechumens during lentern Sundays in connection with the readings. The second part, namely the Eucharistic liturgy is structurally closely related to the Baptismal, resulting from the long historical development process and as a practice inherited from Eastern Churches. According to Krister Stendhal, in the Lutheran/Catholic dialogue on Baptism, Baptism is the point of departure among the sacraments of Initiation; Baptism, Eucharist and Confirmation. A modern and contemporary approach shows clearly how limited it is for not considering the humanity of Jesus as primordial sacrament and the Church as sacrament as well. Therefore, it appears appropriate to start with Jesus and the Church as sacraments of Initiation. Questions may arise to know what are they initiated to. What is the content of such initiation? Historical studies on Baptism show that Initiation was a procedure of being introduced into Jesus’ community and into Christianity, as group separated from Jewish religious world. The newly baptized had share with old members on the Eucharistic table and their spirituality. One might have not been united fully with the Church through Baptism; therefore initiation can take place in the unity of faith as part of the Eucharistic fellowship shared by believers. Evidently, on the ground of ecumenical dialogue, some criteria on the understanding of the Eucharist should be fulfilled in order to attain unity of faith, particularly between Protestants and Catholics. Baptism is the sacrament of faith, which faith is celebrated in its mystery through Eucharist. This introspective relation Baptism-Eucharist offers the real presence of Jesus, celebrated and commemorated in the Church as sacrament of Jesus. The whole initiation process is en entry into the life of Jesus.

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[1] K.B. OSBORNE, The Christian Sacraments of Initiation,226.