My Reflections on the Eucharist - MUTEBI VINCENT (11100T)

MUTEBI VINCENT (11100T)

Reflection on Chapter Five, “The dignity of the Eucharistic Celebration” in Ecclesia de Eucharistia:  The Eucharist Life of the Church an Encyclical letter of Pope John Paul II issued in 2003.  

In this encyclical, the Pope acknowledged the reverence accoreded to the sacrament of our encouter with Christ, and our life as Chrsitians. He was however, more concerned about the sacredness, sacrificial nature, and universality of the sacrament which had over time been abused or compromised in certain ways and practices. This is dealt with in chapter five on which our relfletion here is based.

First, reiterating the synoptic Gospels, the simplicity and solemnity that surrounded  the institution of the Eucharist. It was prepared for by the anointing at Bethany and also by his instruction to the apostles to prepare the upper room. He insisted on the two dimensions of the Eucharist as both a banquet and sacrificial meal. As a banquet it reflects the intimacy that there was between Jesus and his disciples, the same intimacy to which we are called whenever we receive him in this memorial sacrifice of the Eucharist. However, the pope noted, this intimacy is not to be trivialised since in it, as in the simple signs (of bread and wine), is concealed the un fathiomable holiness; the mystery of the Eucharist. Hence, in scholastic terms he refers to the Eucharist as “sacrum convivium in quo Christus sumitur” (48).

The dignity of the Eucharsitic celebration requires both an interior disposition, that is, devotion on the side of the individual, and an exterior evironment of reverence. The latter, according to the pope, is to express the meaning of the Eucharist in line with the teaching of the Church, refelcted in the liturgical norms and regulations regarding the decor and constructions of sacred buildings. These models are reflected in the artistic heritage of both the Eastern and Western traditions of the Church.

The pope further higlighted the proper inculturation as called for by Vatican Council II which should maintain the sacredness (mysterious nature) and universality of the Eucharistic Celebration. Misguided sense of creativity and adaptation had resulted into abuses especially in regard to the authentic forms used ( bread and wine) which some had considered as non-binding. Hence, every generation is called to measure itself against the inneffable mystery which is not to be compromised without due consideration by competent ecclesiastical authorities.

As regards the universality, the pope strongly held that the sacred celebration expresses and celebrates the one faith professed by all. It  is a heritage of the whole Church and cannot be solely determined by any local Church without collaboration with the universal Church.

Finally the Pope called for fidelity to the liturgical norms to avoid all abuses and heresies as and also to maintain the authentic expressions of the ecclesial nature of the Eucharist. These norms he added, are a witness to one universal Church which is made present at every Echaristic celebration at which the priest, in the person of christ, represents both the local and universal Church.

**** 

MUTEBI VINCENT (11100T)

 Summary of the relationship between the Eucharist and other sacraments from sacramentum Caritatis  of  Pope Benedict XVI, 2007

From the beginning, the pope highlighted the centrality of the Eucharist in the life of the Church. It is the sacrament of communion, the summit and source of the Church’s life, the one in which we encounter Christ; his body and his blood.

 In relation to the sacraments of initiation, the pope understood the Eucharist as the climax of initiation in which sense, the other sacraments prepare the faithful for its reception just as one is initiated into a family and commuity. Here, the first holy Communion is understood as a key moment for the individual receiving the sacraments and the entire family.

In connection with the sacrament of reconciliation, the pope noted that sin has both a personal and communal dimension. Basing on St. Paul’s Letter to the Corinthians, he  highlighted the meaning of the Eucharist as constituting the path of penance, that is, a reconciliation to one another in the community that brings about true communion and unity. This is the Puline essence of the mystical body of Chhrist.  In addition, noting the loss of consciouness of sin today, the Pope recommends a process of conversion that yields true reconciliation and hence, a restoration offull ecclesial communion expressed in the Eucharist. He on this note, called for an encouragment for confession among the faithful.

In relation to the anointing of the sick, the Eucharist is  a viaticum that unites the sick with Christ in his suffering and accompanies them to union with him in eternal life. It transforms their suffering into love in union with the chrsitaian community and also gives them the power of resurrection in fullness of the paschal mystery. This entails a spiritual benefit to all the community of the faithful, for, what ever is done to one is done to Christ himeself.

Connected to the Holy orders, the Eucharist and the preisthood of the new covenant are intimately connected right from the institution. In the sacrifice of mass, the priest acts in the person of Chrsit (persona christi),  and without him, as the efficient cause in thomistic terms, the presence of Christ in the Eucharist cannot be brought about. Hence, the ordination is indespensable for a valid Eucharistic celebration. Priests are therefore urged to put Christ at the centre of their ministry in a radical following of Christ, completely configured with him as reflected in thier priestly celibacy.

As regards matrimony, the nuptial sacrament, charity becomes outstanding. In this relationship of love between a man and woman, the love of Christ for the Church is reflected as observed by Paul ( Eph 5: 31-32). The couple, as a community of life and love in their family and daily life, practice self-sacrifice that culminates in the cross of Christ who gave his life for our salvation. Besides, the family also reflects the primary sphere of the Church’s life as a domestic Church. The points of concern here are, the mission of women in the family and the indisolubility of marriage.

The Eucharist above all has an eschatological aspect, a foretaste of the trinitarian community and the heavenly banquet. Our union with Christ, the pope argues, makes us a Eucharistic community, that is on pilgrimage through history.  The Eucharistic liturgy becomes then, a forestaste of the escahotlogical fulfilment for the  eternal happiness which only  God’s love can give to every person.

MUTEBI VINCENT (11100T) Write- up 3

A reflection on the Liturgy of the Eucharist in the General Instruction of the Roman Missal (2002) including adaptations for the Dioceses of Kenya Nairobi: Pauline Publications 2007. 

The liturgy of the Eucharist is presented in the second chapter as part of the structure of the Mass (no.72 – 89). The document acknowledges the aspects of the Eucharist as both sacrifice and banquet, a memorial ritual for Christ’s sacrifice of the cross made continuously present when the priest, in the person of Christ (Persona Christi), does what Christ himself did and ordered to be done as his memory. The liturgy of the Eucharist begins with the preparation of gifts and ends with the rite of communion.

Besides, the Roman Missal also insists that the altar as centre of the whole liturgy of the Eucharist should only have things that pertain to it, that is, the corporal, purificator, Missal and the Chalice. The rest of the gifts brought by the faithful money inclusive should be placed away from the altar. The gifts prepared are bread and wine with water, the same elements that Christ used. Sometimes there is incensing of the gifts, the cross and the Easter candle during the Easter season. This symbolises the church’s offering and prayer rising like incense in the sight of God. The priest washes his hands as an expression of his desire for inner purification.  After this, he leads the prayer over the gifts ending with, ‘through Christ our Lord’ to this the gathering community unite themselves in the response, Amen (Cf. n. 75-77). This ends the gifts, preparation

According to this Instruction, the Eucharistic Prayer which is the centre and summit of the celebration has the following constitutive elements:-

The first is the thanksgiving for the work of salvation as reflected in the preface. It also has the acclamation in which the faithful joining the heavenly powers in singing the Sanctus.

This is followed by the Epiclesis which is the invocation of the Holy Spirit for consecration of the gifts offered, to make them become the Body and Blood of Christ.

Next is the Anamnesis whereby, the Church keeps the memorial of Christ, recalling his blessed passion, glorious resurrection and ascension into heaven. 

There is also the offering whereby, the gathered community, the Church offers in the Spirit, the spotless victim to the Father. The faithful also offer themselves to be united with God and one another in Christ. This is followed by the intercession part which shows the communion of the entire Church, in heaven and on earth, for the living and the dead.  The final doxology follows , and then the rite of communion beginning with the  Our Father for the daily bread, the spiritual food of the sacred host, and  a request for purification from sin to make the recipients worthy of what they are to receive. Then follows the rite of peace and fraction of the bread reflecting how the faithful are made one body by receiving the same Body of Christ

****.

MUTEBI VINCENT (11100T) Write-up 4

Reflection on the Word of God and the Eucharist as presented in Verbum Domini, a Post- synodal Apostolic Exhortation of Pope Benedict XVI Nairobi: Pauline Publications 2010

In the first place the Pope reiterated the relation of the Sacred Scripture to the sacraments. The liturgy of the Word is taken to be decisive in the celebration of each sacrament. The Word is the liturgical expression of God’s activity in the history of salvation through the perfomative character of the word itself. Therefore, he holds, there is no separation between what God says and what he does. His word is perfomative as expressed in the Hebrew word dabar (V.D. 53).

There is a great link between the Eucharist and the Word. Some texts are here highlighted as of great importance in this regard. One of these texts is the bread discourse in Johannine literature (Jn 6:23-36) the other is the Emmaus account (Lk 24:13-35). There are also some nuances where the manna in the desert was associated with God’s law (Torah). This was God’s gift to his people, his life- giving word (Ps 119; Prov 9:5) (V.D.54).

Besides, Jesus in referring to himself as the bread of life manifested himself as the law in person, and the logos that has become flesh, that is, the bread that symbolises Jesus’ self-giving in the mystery of the cross and his blood given as a drink. The Eucharistic mystery is thus the true bread, the true manna of God’s logos made flesh in the paschal mystery.

The account of Luke (Lk 24:13-35) shows the link between hearing the word and the breaking of bread. The two disciples spoke to him about their disappointment after which, he explained o them things concerning him in the Scriptures. This explanation gave them a new beginning and fulfilment not a failure as they had thought. Their eyes were opened and they recognised him in the breaking of bread. Moreover, their hearts had been burning within as he spoke to them on the road.

The pope further noted the purpose of the Word proclaimed as the sacrifice of the new Covenant and the banquet of grace which is the Eucharist. Hence, he concluded, the word of God sacramentally takes place in the event of the Eucharist. This event opens us to the understanding of the scripture as the Scripture illumines and explains the mystery of the Eucharist (V.D. 55).

****

MUTEBI VINCENT (11100T)

 Summary of the relationship between the Eucharist and other sacraments from sacramentum Caritatis  of  Pope Benedict XVI, 2007

From the beginning, the pope highlighted the centrality of the Eucharist in the life of the Church. It is the sacrament of communion, the summit and source of the Church’s life, the one in which we encounter Christ; his body and his blood.

 In relation to the sacraments of initiation, the pope understood the Eucharist as the climax of initiation in which sense, the other sacraments prepare the faithful for its reception just as one is initiated into a family and commuity. Here, the first holy Communion is understood as a key moment for the individual receiving the sacraments and the entire family.

In connection with the sacrament of reconciliation, the pope noted that sin has both a personal and communal dimension. Basing on St. Paul’s Letter to the Corinthians, he  highlighted the meaning of the Eucharist as constituting the path of penance, that is, a reconciliation to one another in the community that brings about true communion and unity. This is the Puline essence of the mystical body of Chhrist.  In addition, noting the loss of consciouness of sin today, the Pope recommends a process of conversion that yields true reconciliation and hence, a restoration offull ecclesial communion expressed in the Eucharist. He on this note, called for an encouragment for confession among the faithful.

In relation to the anointing of the sick, the Eucharist is  a viaticum that unites the sick with Christ in his suffering and accompanies them to union with him in eternal life. It transforms their suffering into love in union with the chrsitaian community and also gives them the power of resurrection in fullness of the paschal mystery. This entails a spiritual benefit to all the community of the faithful, for, what ever is done to one is done to Christ himeself.

Connected to the Holy orders, the Eucharist and the preisthood of the new covenant are intimately connected right from the institution. In the sacrifice of mass, the priest acts in the person of Chrsit (persona christi),  and without him, as the efficient cause in thomistic terms, the presence of Christ in the Eucharist cannot be brought about. Hence, the ordination is indespensable for a valid Eucharistic celebration. Priests are therefore urged to put Christ at the centre of their ministry in a radical following of Christ, completely configured with him as reflected in thier priestly celibacy.

As regards matrimony, the nuptial sacrament, charity becomes outstanding. In this relationship of love between a man and woman, the love of Christ for the Church is reflected as observed by Paul ( Eph 5: 31-32). The couple, as a community of life and love in their family and daily life, practice self-sacrifice that culminates in the cross of Christ who gave his life for our salvation. Besides, the family also reflects the primary sphere of the Church’s life as a domestic Church. The points of concern here are, the mission of women in the family and the indisolubility of marriage.

The Eucharist above all has an eschatological aspect, a foretaste of the trinitarian community and the heavenly banquet. Our union with Christ, the pope argues, makes us a Eucharistic community, that is on pilgrimage through history.  The Eucharistic liturgy becomes then, a forestaste of the escahotlogical fulfilment for the  eternal happiness which only  God’s love can give to every person.

****

 MUTEBI VINCENT (11100T)

Reflection on Chapter Five, “The dignity of the Eucharistic Celebration” in Ecclesia de Eucharistia:  The Eucharist Life of the Church an Encyclical letter of Pope John Paul II issued in 2003.  

In this encyclical, the Pope acknowledged the reverence accoreded to the sacrament of our encouter with Christ, and our life as Chrsitians. He was however, more concerned about the sacredness, sacrificial nature, and universality of the sacrament which had over time been abused or compromised in certain ways and practices. This is dealt with in chapter five on which our relfletion here is based.

First, reiterating the synoptic Gospels, the simplicity and solemnity that surrounded  the institution of the Eucharist. It was prepared for by the anointing at Bethany and also by his instruction to the apostles to prepare the upper room. He insisted on the two dimensions of the Eucharist as both a banquet and sacrificial meal. As a banquet it reflects the intimacy that there was between Jesus and his disciples, the same intimacy to which we are called whenever we receive him in this memorial sacrifice of the Eucharist. However, the pope noted, this intimacy is not to be trivialised since in it, as in the simple signs (of bread and wine), is concealed the un fathiomable holiness; the mystery of the Eucharist. Hence, in scholastic terms he refers to the Eucharist as “sacrum convivium in quo Christus sumitur” (48).

The dignity of the Eucharsitic celebration requires both an interior disposition, that is, devotion on the side of the individual, and an exterior evironment of reverence. The latter, according to the pope, is to express the meaning of the Eucharist in line with the teaching of the Church, refelcted in the liturgical norms and regulations regarding the decor and constructions of sacred buildings. These models are reflected in the artistic heritage of both the Eastern and Western traditions of the Church.

The pope further higlighted the proper inculturation as called for by Vatican Council II which should maintain the sacredness (mysterious nature) and universality of the Eucharistic Celebration. Misguided sense of creativity and adaptation had resulted into abuses especially in regard to the authentic forms used ( bread and wine) which some had considered as non-binding. Hence, every generation is called to measure itself against the inneffable mystery which is not to be compromised without due consideration by competent ecclesiastical authorities.

As regards the universality, the pope strongly held that the sacred celebration expresses and celebrates the one faith professed by all. It  is a heritage of the whole Church and cannot be solely determined by any local Church without collaboration with the universal Church.

Finally the Pope called for fidelity to the liturgical norms to avoid all abuses and heresies as and also to maintain the authentic expressions of the ecclesial nature of the Eucharist. These norms he added, are a witness to one universal Church which is made present at every Echaristic celebration at which the priest, in the person of christ, represents both the local and universal Church.