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.

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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

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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).

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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.

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 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. 

My Reflections on the Eucharist - SIMON SUNDE OLE METI, 11097T

THE LORD’S DAY, apostolic letter Dies Domini of the Holy Father john Paul II

Sunday: The Day of the Eucharistic assembly

In the apostolic letter, the Lord’s Day, Pope John Paul II gives us an historical evolvement or the coming up of the day of the lord that constitutes the Eucharistic assembly. The movement from the Jewish tradition of the Sabbath to the day of the lord. The Sabbath was a day of rest for the Jewish people. This is the day that has come to be known as Sunday or the day of the lord by the Christian today. This gives us a movement from the Sabbath day to the first day. The day of “rest” the day on which Christian take their time to worship and adore the lord. The day of rest is not only rest but rest in the lord.                                

Sunday is not only a remembrance of the past; it is a celebration of the living presence of the risen lord in the midst of his people. It is important therefore that the Disciples of Christ come together on this day, as a church, as people called together by the risen lord, Christ himself.

Eucharist is the “fountain-head” of the Eucharistic feeds and form the church (1cor 10:17). The mystery of the church is savored, proclaimed and lived supremely in the Eucharist. This is realized in every Eucharistic celebration. “The Sunday of the lord’s day and his Eucharist is at the heart of the church’s life.” At Sunday Christian relived the apostle experienced of Christ. They gather to receive Christ blessings (Jn 20:29), to break the bread. The Eucharist by its nature is the epiphany of the church. This is experienced when the people of God gather with its pastors. It is a celebration on the day Christ conquered death and gave us a share in his immortal life. Sunday Eucharistic celebration expresses its ecclesial dimension. The mystery of the church becomes concretely present and creating a communion with the universal church in the world. The unity of the people of God, which unite all until love is brought to its perfection.

Thus Sunday becomes the day of the church, “to foster the sense of the church community, which nourished and expressed in a particular way by the community celebration on Sunday…” the Sunday assembly is the privilege place of unity. Thus the church gathers “by” and “in” the unity of the father, son and Holy Spirit.

At Sunday masses in parishes are “Eucharistic communities.” Small masses for groups are not encouraged on Sunday s. this reminds us also of the pilgrimage we are in, the pilgrimage and eschatological character of the people of God’s. Getting ready, (Rev 21:2).

Sunday is a day of hope. To share the Lord’s Supper is to anticipate the eschatological feast, (19:9), unity of the entire human race.In every Eucharistic celebration the risen lord is encountered in the table of the word and the table of bread of life. The table of the word offer the understanding of the salvation history, the table of bread of life makes the risen lord becomes really substantially present, (Am 8:11).

The table of the word leads to the table of the Eucharistic bread and prepares the community to live its many aspects the great “thanksgiving” in which the church turns to the father. The Sunday mass makes truly present the sacrifice of the cross. The communal character of Eucharist emerges on Easter celebration on Sunday (1cor 11:27-32). We are also called to have proper disposition towards the Eucharistic celebration (Mt 5:23-24). After the Eucharistic celebration the community is called to undertake the mission of Christ and the church of winning more souls to Christ.

Eucharist is the heart of Sunday celebration and thus all Christians are needed to take part in the liturgical assembly. The church holds the Sunday Eucharist as an obligatory task for every member of the Christian community. The church stressed this in the code of canon of 1917. It is also important to draw attention to the songs used by the assembly, to be songs of joyful celebration, fostering the sense of common faith and shared love. All should be involved in the celebration. Although they serve distinct roles all should be fully involved in the celebration. The community should gather and celebrate the Eucharist even in absence of the priest. The spirit of both the table of the word and table of bread of life should be fostered. The faithful who must stay away or absence from the celebration should be united in the celebration either through praying the day prayers, or through other media like radio and television though this does not foster the Sunday obligation of the gathering or the church.

Sunday remains a day of joy, rest and solidarity, Sunday is the day of joy in a very special way, to rejoice and rediscover the true nature and deep roots of joy. This aspect of Christian Sunday shows the way it is the fulfillment of the Old Testament Sabbath. Sunday gives the faithful a day to exercise works of mercy, charity and apostolate.

Reflections on the Holy Eucharist - Denis Omae 11101T

Reflection on Dominicae Cenae: The Sacred character of Eucharist and Sacrifice by Pope John Paul II.

Denis Omae 11101T

The mystery of the last supper that was celebrated in the upper room continues in our days when the faithful are gathered with minor changes. These changes were farther effected by Vatican II making this ritual more present to us. This development should not be mistaken with the real character of the Eucharist that has remained throughout history [8]. We have to recognize  there is Sacredness and Holiness of the ritual which marks the uniqueness of the celebration. As the celebration takes place we should be able also to recognize the presence of Christ in the person of the priest who has been consecrated to perform Holy sacrifice for the Holy people of God. Thus by the fact that there are different ways of celebration the Eucharist we do not change the primary aspect that the continual sacrifice on the altar. The sacredness of the rite remains the same as that Christ himself celebrated in the upper room. It is Christ who gave the sacredness to the rite through the words and actions performed during the Holy Thursday which we are repeating in every celebration of mass[8].

The priest on the altar is there in place of Christ in a sacramental way, it is Christ who is the principle celebrant of the sacrifice. The fact the priest being in the place of Christ is effected in the sacrifice of the Eucharist because it is only Christ who can take away our sins. For this reason during mass we should be open to the reality that the priest on the altar in there at the capacity of Persona Christi.  It in this line that the primary character of Eucharist should never miss in the rite as for the case of secondary elements can be changed. This makes the celebration of the Eucharist to be a unique ritual that that cannot be used for other ends. The Pope recommends that it is the duty of the Church to safeguard this great mystery of our faith such that even in relating with the civil right should respect this ritual. The school of theology should be a place of ensuring that this teaching on liturgical celebration are well communicated to the ministers who in turn will instruct the faithful to live properly the life of Eucharist. This is the highest point of expressing the faith according to Pope[8].

The other aspect the Pope talks about is that the Eucharist is a sacrifice not only for Redemption but also for New Covenant with God. As Christian when we participate in the Eucharist we are continually bound to the love of God [9]. In the sacrifice of the Eucharist the priest has the sacramental power to bring back all the people to God. The participation of the people during the Offertory procession becomes crucial sign of expression of their faith. The offering of the gifts should be the sign of  joint offering with Christ to the Father and during the Eucharistic prayer the Holy Spirit comes down to sanctify us to become sons and daughters of God.

Our attentiveness during the Eucharist prayer makes us become an Offering as the bread and wine consecrated on the altar to become the Body of Christ so do we become. The Pope insists that the devotion that we give during the consecration creates that sense of uniqueness. According to the Pope the renewal education on liturgy can help the faith benefit from the celebration of Eucharist. Thus as we embrace the changes of Vatican II on the Eucharist we should find the joy of owning the Sacrifice of the Holy Eucharist [9].

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Reflection on Ecclessia de Eucharistia: the Dignity of Eucharistic Celebration.

Denis Omae 11101T

The Gospels point out the significance of celebrating the Last supper in a simple way yet solemn. The example of the woman anointing Jesus is acknowledging the presence of Christ and is a teaching to the disciples gathered around Christ. It is true that we need to take care of the needy but the priority as Christians is recognizing the one who has called us to pay attention to the poor [47]. Jesus says it clearly that there is time for everything so the woman could not be denied the chance to adore Christ who was with them for a short time (Mtt 26:11). The Holy Father wants to show us that we should also be aware of the moments that we can meet Christ. We should have a conviction the time we dedicate for the celebration of the Eucharist is not wasted rather it shows the dignity that is accorded to the Eucharist for we believe that Christ is really present.

The meeting of Christ takes place in the upper room, before which he demanded some preparation to this Passover celebration that was in accordance to the Jewish traditions. The prayer and the words used by Christ during the Last Supper have roots in the Jewish celebration. But Christ went farther to say “this is my Body” and “this is my Blood”, this is a clear sign that this Passover meal was not the same but a unique celebration. When we recall what Christ did with his disciples we should experience the same presence of Christ. This means that Christ comes to our own lives to makes us sons and daughter of God. From our side we have only to recognize the sacredness of the banquet on the altar and approach it with a lot of humility [48].

  Apart from the interior disposition, we need also to have an outward expression in the liturgy of Eucharist that include; the hymns, sculpture, painting that magnifies the mystery of the Eucharist [49].  We cannot forget that the adoration of the Eucharist has trace in the Eastern Church that is not only internal ritual but a genuine service of Faith [50].  Also this ancient practice demands a liturgical discipline which is still observed in today’s celebration of the liturgy. The Popes insists in the document that it is only by keeping this treasure that has been passed from the past that the sacrament of Holy Eucharist can continue nourishing the Church [51].  Therefore it is up to the priests to make sure that the gathered community experiences the presence of Christ not only those present but the entire Church. The Pope cautions the creative innovations that in some cases have watered down the dignity of the Eucharist. The recommendation that the Pope made is that all are to be guided by the General Norms that reflects the teaching of the Church. By remaining faithful to the norms the dignity of the Eucharist will be upheld in the universal church.

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REFLECTION ON SACRAMETNUM CARITATIS: EUCHARIST, A MYSTERY TO BE BELIEVED.

 Denis Omae 11101T

The document quotes the Gospel of John 6:29 where it talks about God’s work in the life of faithful; “that you believe in him whom he sent”. It is a call to us all to accept the gift of God’s son who is revealed in the Eucharist. The Church teaches that the Eucharist is the mystery of faith per excellence such that during the celebration mass the bread and wine becomes Body and Blood of Christ. Thus the faith of the Church depends on the Eucharist and she is nourished by the same sacrament. This faith is continually expressed by the rite of the Eucharist while the rite reinforces and strengths faith. Therefore the sacrament on the altar is at the heart of the Church [6].

In the teaching of the Church on the blessed Trinity and the Eucharist has a unique relationship. Looking into the mystery of Trinity it is the expression of God’s love to us which is celebrated in the Eucharist where we believe that the son of God has given himself to us as the bread that comes from heaven. This is the plan of the Father who wills that by giving us his son we may partake in the unity of the Trinity. Thus the “mystery of faith is thus a mystery of grace to participate”[8].

The Eucharist is a symbol of Jesus the True Sacrificial Lamb. This means that Eucharist is the symbol of new and eternal covenant in the Blood of the Lamb that pour on the cross, Christ managed to bind us to God when he said it is finished [9]. By his self-giving, Christ won for us our freedom.  Thus it is very important not to forget the background of the Eucharist that took place in a ritual of a meal [10]. This communion does not only have to remind us of our past but what God has done and He is doing in our lives, it should be a moment of thanksgiving.  Therefore the celebration of Eucharist should not be merely repetition of the past event rather making present the Paschal Mystery.

For us to life the Paschal mystery we need the gift of the Holy Spirit. And as the Church continues to celebrate the Eucharist it is only by the power of the Holy Spirit that the Mystery of Christ is made present [12]. It is clear also to us that for us to be effective in carrying out the mission of Christ we need to aware of the gift of the Holy Spirit. Therefore the mystery of Eucharist calls us to have the right disposition for us to bear fruits that will be beneficial to all people because we will be like Christ.

As we continue paying attention to mystery that the church celebrates we should forget that Christ is the primary cause of the Eucharist on the cross [14]. Thus the power of the church to make Eucharist is entirely rooted in the self-giving of Christ as St. John state that “he loved us first” (1John 4:19). Thus the Eucharist is part of the Church’s being and activity; the body of Christ and the church should not be separated [15]. Therefore the communion of the church with be build by the celebration of the Eucharist to attain the aim Christ’s prayer when he wished that we may be one

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REFLECTION ON SACRAMETNUM CARITATIS: EUCHARIST, A MYSTERY TO BE BELIEVE

Denis Omae 11101T

The document quotes the Gospel of John 6:29 where it talks about God’s work in the life of faithful; “that you believe in him whom he sent”. It is a call to us all to accept the gift of God’s son who is revealed in the Eucharist. The Church teaches that the Eucharist is the mystery of faith per excellence such that during the celebration mass the bread and wine becomes Body and Blood of Christ. Thus the faith of the Church depends on the Eucharist and she is nourished by the same sacrament. This faith is continually expressed by the rite of the Eucharist while the rite reinforces and strengths faith. Therefore the sacrament on the altar is at the heart of the Church [6].

In the teaching of the Church on the blessed Trinity and the Eucharist has a unique relationship. Looking into the mystery of Trinity it is the expression of God’s love to us which is celebrated in the Eucharist where we believe that the son of God has given himself to us as the bread that comes from heaven. This is the plan of the Father who wills that by giving us his son we may partake in the unity of the Trinity. Thus the “mystery of faith is thus a mystery of grace to participate”[8].

The Eucharist is a symbol of Jesus the True Sacrificial Lamb. This means that Eucharist is the symbol of new and eternal covenant in the Blood of the Lamb that pour on the cross, Christ managed to bind us to God when he said it is finished [9]. By his self-giving, Christ won for us our freedom. It is our challenge to keep the covenant as we are always reminded of the words of Christ during the celebration of Holy Mass. Thus it is very important not to forget the background of the Eucharist that took place in a ritual of a meal [10]. This communion does not only have to remind us of our past but what God has done and He is doing in our lives, it should be a moment of thanksgiving.  Therefore the celebration of Eucharist should not be merely repetition of the past event rather making present the Paschal Mystery.

For us to life the Paschal mystery we need the gift of the Holy Spirit. And as the Church continues to celebrate the Eucharist it is only by the power of the Holy Spirit that the Mystery of Christ is made present [12]. It is clear also to us that for us to be effective in carrying out the mission of Christ we need to aware of the gift of the Holy Spirit. Therefore the mystery of Eucharist calls us to have the right disposition for us to bear fruits that will be beneficial to all people because we will be like Christ.

As we continue paying attention to mystery that the church celebrates we should forget that Christ is the primary cause of the Eucharist on the cross [14]. Thus the power of the church to make Eucharist is entirely rooted in the self-giving of Christ as St. John state that “he loved us first” (1John 4:19). Thus the Eucharist is part of the church’s being and activity; the body of Christ and the church should not be separated [15]. Therefore the communion of the church with be build by the celebration of the Eucharist to attain the aim Christ’s prayer when he wished that we may be one.

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Reflection on the general principles: The arrangement and furnishing of the churches for the celebration of the Eucharist.

Denis Omae 11101T

The celebration of the Eucharist should be done in a special way to reveal the reality that is being celebrated. Thus whether in the church or any other place there should be proper preparation and organization [288]. It is the responsibility of the pastor to employ the artisan available to portray the treasures passed down and new ideas that have come with our time concerning the liturgy. For example, it is important to note that as we prepare for a wedding that is a matrimonial sacrament more emphasis should be put in the Eucharistic celebration. This means that when there is a wedding in the church all the arrangements to be made should not over shadow the divine reality of the Mass.

The document insists that the construction of the church there is needed to consult the experts of liturgy to guidance on how to have the structure of the church. This is also to take into account the hierarchical structure depending on level of the church [291]. For example the cathedral cannot be built the same as a substation. In the cathedral has the place of the bishop, the altar, the faithful and the choir should be well situated. For the case of the parish an altar should have enough space for the priest, deacon and other minister on the sanctuary [294].

In any Catholic Church, the altar is the central focus thus magnifying the arrangement of the sanctuary [295]. It is very important to realize the need of demarcating the sanctuary to create the impression of what is happening during the celebration of Eucharist.  This demarcation also communicates to the faithful that from the sanctuary the priests, deacons and other Eucharist ministers exercise their office. The altar then is a place where the sacrifice of the cross is made present and the table to which all the faithful are called to assemble for thanksgiving to what God has done and continues to do in our lives. Thus having a permanent altar is a symbol of Christ the living stone among the faithful.

By being creative the decoration of the altar aims at communicating to the people the season of the liturgical calendar we are in and what the celebration of the day is emphasizing [305]. For example one can be able to differentiate the period of Lent from that of Easter. During Lent we do not have flowers on the altar while when we celebration the risen Christ there are decoration to express the joy of the assembly. The presence of the candles on the altar is to indicate the presence of Christ as the light to the assembly while the cross to remind them about the passion of Christ. The ambo on the altar is where the Word is proclaimed from [309]. The chair of the priest celebrating the Eucharist should be in front of the sanctuary with that of the deacon for easy communication. Other ministers should also have their seats well situated for easy movement during the celebration.

According to General Instructions of the Roman Missal this emphasis on the arrangement in the church is meant for an orderly celebration that will portray the seriousness and the importance of Eucharist celebration.

My Reflections on the Eucharits - THEMBO T. JOHN 11050T

 (JOHN H. H., The healing power of the Eucharist, India: Claretian Publications, 2004.)

Student Name: THEMBO T. JOHN 11050T.

HOW TO RECEIVE THE EUCHARIST DEVOUTLY.

            In order one to receive Christ in the Eucharist has to be ready and prepared with enthusianism just as we do prepare with great effort when visitors come to our homes or houses. So this time is Christ coming to us himself into our hearts. As a guest he should  find  us already in the state of grace and  we can at best  do  this  through  the Sacrament of reconciliation. “We should examine our conscience and, if we are conscious and certain of any grave  or mortal  sin which  requires the  absolution of a priest, we must  receive the Sacrament of reconciliation before hand.” Every kind of our sins hinders in some way the flow of grace to us. In our preparation we should also observe a fast to dispose ourselves before God “God will manifest himself to you just as you show yourself available to him.”

            According to St.Alphonsus we can best prepare through total detachment including creatures and deriving from our hearts all that is not of and not for God, he also adds that we need to stir up a great desire to receive Jesus and his Holy love. This should aim at enabling us to advance in the divine Love of God and trusting that he will heal and grant us our needs.

            In the above respect after communion, we need also to give thanks and our gratitude to him. This can be made in the form of prayer conversing with God and through hymns of praise hence our union with God. At this very moment Christ is the one in us  who animates, we can also express our thanks by contemplating on the mysteries we have celebrated and received, also by giving thanks through giving petition, that God may grant us the graces  to fulfill everything  we have  promised in offering  ourselves.

            Like the Blessed Virgin Mary who bore the Lord, she became the temple of the Lord and was distinguished from other pregnant women, though outwardly she was like others, but inwardly was deeply in union with God. “She was a living tabernacle where the Holy of Holies  was residing.” Thus we too when we receive the Eucharist we become temples of the living God. So we are to give praise after communion and adore the Lord we are carrying within us. We are not left the same after communion.

THE EUCHARIST : JESUS THE TRUE SACRIFICIAL LAMB

            The paschal mystery is the final stage of Jesus, in which he fulfils and accomplishes his mission, his own teaching and of the prophets. The cross is of great significance through which he reconciles and unites all humanity back to God, a division that has been since the sin of Adam. Jesus is the new Adam who in his own body and blood offers himself to create us a new and binds us with the father and the Holy spirit, in this covenant of love, as he overcomes our sin on our part.

            Each day Christ is the lamb offered for our sacrifices. It is to him we cast our sins, he takes them upon himself and we are set free from the dominion of sin and death. Although he has offered himself once and for all, he is each day offered in the celebration of the Holy Eucharist as Lamb of God and for the salvation of all humanity. “The Eucharist contains this radical newness, which is offered to us again at every celebration.”[1] (No 9)

            The Eucharist instituted by Christ derives from the ritual meal of the Jews, in remembrance of their deliverance from slavery in Egypt, but also foreseeing and hopeful for the deliverance yet to come, a hope which was foretold by the prophet. This was to be fulfilled in the messiah who was to come, although their conception and role of this messiah was quite obscured, for they thought would be a political messiah.

In the prayer of thanksgiving, Jesus did not only thank God for the wonders and events which God did in the past, but also he gives  thanks to the father for his own exaltation and glorification over the cross and death. His victory and glory are already implied in this Eucharist. Also Christ offers himself as the lamb for sacrifice. This Eucharist also reveals to us how the violent and absurd death Christ was the maximum and highest act of love for humanity and is our great sign.

            The Eucharist surpasses the ritual meal of the Jews, for God in his gift of love through the son has given himself as the food of eternal life. In responding to his command “Do this in remembrance of me” is to make his gift sacramentally present through the power of the Holy Spirit. Our celebration of the Eucharist is actually not a repetition of the last supper, rather it is radical and we do it in newness of life as Christians. So we too enter into the self giving and become one with Christ in the paschal event.

            The change of bread and wine into his body and blood also symbolize the change of new life through Christ. Receiving the Eucharist worthily, we become transformed and one in union with Christ, hence new persons.

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[1] Benedict XVI, Post-Synodal Apostolic Exhotation Sacramentum Caritatis, Nairobi: Pauline Publications 2007.

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Name: THEMBO T. JOHN 11050T.

(JOHN H. H., The healing power of the Eucharist, India: Claretian Publications, 2004.)

WAYS TO STYMIE GRACE.

            Through the Spirit God continues to give  us the graces that each person deserves according to his ability and needs. However according to John H.Hampsch, we can quench this grace before it produces the effect God intends, and this can be achieved through receiving the Eucharist. God has always willed to fill us with  his graces but because  of our sinfulness, this becomes a barrier to this flow and his working in us. These barriers include;

            Limited devotion to the Eucharist. This happen  when it is received  with  limited  love  and devotion. In most cases we are taken by routine and loose sense of this sacrament.  Love and devotion will enable one to yearn and hunger for the Eucharist and nothing else. This also expresses the faith at hand and in the Eucharist. Faith is fundermental to realize the power of God through the Eucharist, and his graces in our lives, for example the woman who touched Jesus with faith got healed. Today people’s faith is so challenged although they practice religion or continue to receive the Eucharist. Their faith does not at all induce the healing power from Christ. Thus our cry, prayers and attendance remains empty. “Faith is merely a faith of urgency, not a faith of loving expectancy.”[1] No wonder this is the result why many question a bout the real presence of Christ in this symbol of bread and wine.

            Also infrequent reception of the Eucharist regarding to the number of times of receiving communion. “Pope John Paul II has reminded us that, in a normal situation anyone  who calls him/herself a good catholic, should receive communion atleast once a week.” [2]  This is because the Eucharist sustains our life spiritually as we feed on it with fervent hearts. In fact, as a body if not fed on food it would result into malnutrition and kwashako, so is also with the lack of the Eucharist, our spiritual life would be affected. “We need to receive Jesus in the Eucharist frequently to sustain the flow of grace needs to nourish us spiritually and transform the potential energy of the sacrament into actual spiritual energy.”[3]

            Another way is failure to partake of the Eucharist. Many people do not receive the Eucharist either by choice, or  because  they don’t  understand  its efficacy and, so  doubt  if partaking  has  any effect and value. Others are sick, prisoned and in places where there is no priest. However those who desire but not able to receive due to the conditions of their situation, God understands them. “Even though they can not physically receive communion, God attaches great importance to their loving desire, which if present, would provide for them exceptionally a spiritual communion.”[4]

            Receiving the Eucharist sacrilegiously. Before receiving the Eucharist, one has to be fully prepared both body and soul. It is a sacrilege when  it is received in a state  of serious, unrepented and unconfessed sins, such as abortion, adultery, living in invalid marriage, missing mass on Sunday with no good reasons. “Such sacrilegious communions can cause  not  just  gre

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[1] JOHN H. HAMPSCH, The healing power of the Eucharist,62

[2] JOHN H. HAMPSCH, The healing power of the Eucharist, 67

[3] Pg JOHN H. HAMPSCH, The healing power of the Eucharist,67

[4] JOHN H. HAMPSCH, The healing power of the Eucharist,68.

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Name: THEMBO T. JOHN 11050T.

(PAUL F.BRADSHAW, Eucharistic origins, Great Britain: Ashford Colour Press, 2004.)

EUCHARISTIC ORIGINS- CHURCH FATHERS

Justin Martyr

            In the first apology, shows that Jesus took the bread, gave thanks and commanded  that  this be done  in his “remembrance”. He gave the bread as his body and the cup his blood, to  the apostles. In his account, Justin reports the command  of Jesus “Do this in my remembrance” before the words “This is my body.”  Thus the emphasis is on this memorial  command  to the apostles. The reason  for this could be  that, Justin  saw the narrative was  handed down by the Apostles as it was commanded them. Although it could be that he based on the Gospel of Luke, he could also probably be quoting from memory, whatever the case, he wants to drive at this  important  point, “that the food over which thanks have been given is both the flesh and blood of that  incarnate Jesus.”[1] The emphasis and meaning of this is that, it is a doctrine  handed down and not  only a liturgical ritual. If his quotation is based on memory, would mean that , it is from an old tradition or narrative that was used for catechesis than the Gospel texts which  came later  in Justin’s community.

Irenaeus

            That Jesus took from creation bread and wine, he called his body and blood respectively. Also he does not show that Jesus implied in this, his passion in the order of the supper. Like Justin, he has in his sequence, “took-gave thanks-saying” and also he does not refer to the breaking of the bread, so possibly should have been familiar the teaching that was held by memory and used for catechesis. This memorial is thus a doctrine rather than a liturgical ritual.

            In this command Jesus directed his disciples to offer the first fruit of Gods creation. However he did not indicate that this action be repeated. Ireanaeus is also familiar with Mathew’s account of the last supper.

            Tertullian and cyprian

            At this time the New Testament writing are gaining great influence. Tertulian  does not refer that Jesus gave thanks, broke the bread. Instead he shows that Jesus first gave bread and likewise the cup, there after he referred to what they have received, and made  it his  body  and blood respectively. Also he does not place it into the paschal context and referring  to the covenant. Tertullian was basically responding to Docetism.

Cyprian.

He bases so much on the last supper account in Mathew but not like others before on the catechetical tradition. Rather than using the words, gave thanks,Cyprian used “blessed” and also uses “will be poured out” which is a future tense indicative than the present. When quoting St Paul referring to the bread, Cyprian uses these words, “which will be given up for you” this is related to Luke’s text in these words, “which is given for you”.  

Cyril of Jerusalem

He was a Bishop of Jerusalem 350-386. He was much quoting St.Paul very much. “Our lord Jesus Christ, having taken bread and having given thanks, broke (it) and gave (it) to his disciples saying, Take, eat, this is my body. Like wise he took the cup, gave thanks, gave it to them saying, Take, drink, this is my blood.”[2]

The Pauline narrative is unique and close to Mathew and Sarapion’s versions account by the use of these words “and gave (it) to his disciples and, Take, eat.”

            In contrast to the Sanctum Pascha, it does not include these words “which is for you from the words over the bread and the command to repeat the action from both the words over bread and the cup are abbreviated.” Instead it refers to the cup as the new Covenant  in my blood, this is in relation to Justin Martyr.+ in view of this, it shows that Cyril was not only influenced  or based  on paul’s  account (1Cor) but also  the sanctum pascha and Sacramentary of Sarapion.

Conclusion

            In the views of these fathers we see various thinking and development in the Eucharistic celebration in respect with their time. However it is important to note that they both use the most and common elements looking at the last supper, for example giving thanks, giving it to the disciples and acknowledging the real event from which they derive their views.

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[1]PAUL F.BRADSHAW, Eucharistic origins,16.

[2] PAUL F.BRADSHAW, Eucharistic origins,22.