Professional Documents
Culture Documents
fall 2011 a catalyst and resource for the renewal of the catholic church
Let me end by thanking you for your continuing interest in the C21 Center and support of its
mission to be a catalyst and resource for the renewal of the Church.
2
the church in the 21st century center
fall 2011
contents
Eucharist: The Many-Faceted Jewel 2 Remain with Us Lord Mane Nobiscum Domine 22
by John F. Baldovin, S.J. by Blessed John Paul II
on the cover
Michelangelo Merisi da Caravaggio’s The Supper at Emmaus, unusual
for its depiction of Christ without a beard, was commissioned by the
Roman nobleman Ciriaco Mattei in 1601 and later purchased by Cardinal
Scipione Borghese. It is now a part of the permanent collection at the
National Gallery in London.
w w w . b c . e d u / c h u r c h 21 1
Eucharist: The Many-Faceted Jewel
john f. baldovin, s.j.
draw us in
the spirit’s tether
Draw us in the Spirit’s tether,
for when humbly in your name
two or three are met together,
you are in the midst of them.
Alleluia! Alleluia!
Touch we now your garment’s hem.
w w w . b c . e d u / c h u r c h 21 3
Why Go to Mass?
john f. baldovin, s.j.
w w w . b c . e d u / c h u r c h 21 5
Constitution on the Sacred Liturgy
Sacrosanctum Concilium
vatican ii
The Most Sacred Mystery and full collaboration. They should this way a more representative portion
of the Eucharist be instructed by God’s word and be of the holy Scriptures will be read to
14. Mother Church earnestly nourished at the table of the Lord’s the people in the course of a prescribed
desires that all the faithful should be body; they should give thanks to God; number of years.
led to that fully conscious, and active by offering the Immaculate Victim, not 52. By means of the homily the
participation in liturgical celebrations only through the hands of the priest, mysteries of the faith and the guiding
which is demanded by the very nature but also with him, they should learn principles of the Christian life are
of the liturgy. Such participation by also to offer themselves; through Christ expounded from the sacred text,
the Christian people as “a chosen race, the Mediator,38 they should be drawn during the course of the liturgical
a royal priesthood, a holy nation, a day by day into ever more perfect union year; the homily, therefore, is to be
redeemed people” (1 Pet. 2:9; cf. 2:4- with God and with each other, so that highly esteemed as part of the liturgy
5), is their right and duty by reason of finally God may be all in all. itself; in fact, at those Masses which
their baptism. 49. For this reason the sacred are celebrated with the assistance of
In the restoration and promotion of Council, having in mind those the people on Sundays and feasts of
the sacred liturgy, this full and active Masses which are celebrated with the obligation, it should not be omitted
participation by all the people is the aim assistance of the faithful, especially on except for a serious reason.
to be considered before all else; for it is Sundays and feasts of obligation, has 53. Especially on Sundays and feasts
the primary and indispensable source made the following decrees in order of obligation there is to be restored,
from which the faithful are to derive that the sacrifice of the Mass, even in after the Gospel and the homily, “the
the true Christian spirit; and therefore the ritual forms of its celebration, may common prayer” or “the prayer of the
pastors of souls must zealously strive to become pastorally efficacious to the faithful.” By this prayer, in which the
achieve it, by means of the necessary fullest degree. people are to take part, intercession will
instruction, in all their pastoral work. 50. The rite of the Mass is to be be made for the holy Church, for the
47. At the Last Supper, on the night revised in such a way that the intrinsic civil authorities, for those oppressed by
when He was betrayed, our Savior nature and purpose of its several parts, various needs, for all mankind, and for
instituted the eucharistic sacrifice of as also the connection between them, the salvation of the entire world.39
His Body and Blood. He did this in may be more clearly manifested, and 54. In Masses which are celebrated
order to perpetuate the sacrifice of that devout and active participation with the people, a suitable place may
the Cross throughout the centuries by the faithful may be more easily be allotted to their mother tongue.
until He should come again, and so achieved. This is to apply in the first place to the
to entrust to His beloved spouse, the For this purpose the rites are to readings and “the common prayer,” but
Church, a memorial of His death and be simplified, due care being taken also, as local conditions may warrant,
resurrection: a sacrament of love, a sign to preserve their substance; elements to those parts which pertain to the
of unity, a bond of charity,36 a paschal which, with the passage of time, came people. Nevertheless, steps should be
banquet in which Christ is eaten, the to be duplicated, or were added with taken so that the faithful may also be
mind is filled with grace, and a pledge but little advantage, are now to be able to say or to sing together in Latin
of future glory is given to us.37 discarded; other elements which have those parts of the Ordinary of the Mass
48. The Church, therefore, suffered injury through accidents of which pertain to them.
earnestly desires that Christ’s faithful, history are now to be restored to the And wherever a more extended use
when present at this mystery of faith, vigor which they had in the days of the of the mother tongue within the Mass
should not be there as strangers or holy Fathers, as may seem useful or appears desirable, the regulation laid
silent spectators; on the contrary, necessary. down in Art. 40 of this Constitution is
through a good understanding of the 51. The treasures of the Bible are to be observed.
rites and prayers they should take to be opened up more lavishly, so that 55. That more perfect form of
part in the sacred action conscious of richer fare may be provided for the participation in the Mass whereby the
what they are doing, with devotion faithful at the table of God’s word. In faithful, after the priest’s communion,
At a time when so many experience an absence of meaning and hope in their lives,
Christians, nourished by the Eucharist, are sent forth to be heralds and stewards of
Christ’s healing presence.
William Butler Yeat’s “The Second Coming” contains “We proclaim your death.” The Eucharist celebrates,
what are, perhaps, the most-quoted lines of 20th-century remembers, re-presents the once and for all sacrifice of
poetry. “Things fall apart; the centre cannot hold; Mere Christ on Calvary. Christ descended into the abyss of
anarchy is loosed upon the world.” Written in 1920, the death, the void of absence. He attained new and everlasting
poem not only summed up the horror of the still young life not despite death, but by transforming death. Thus
century, it seemed prescient of horrors yet to come. Christ’s followers are schooled, in the Eucharist, not to
Postmodernity may be, to some degree, a pretentious deny death in its many forms, such as disappointment,
academic fad. But its soil is undoubtedly the collapse hardship, failure; but, in company with Christ, to transform
of an authoritative, life-giving center and the ensuing the power of death.
fragmentation experienced daily in culture, politics, and For “we profess your resurrection.” The Christ present
individual lives. in the Eucharist is the living Jesus and the disciples live
One result is the emergence of the “protean self,” through him and with him and in him. He is not a dim
imaginatively portrayed in Woody Allen’s film Zelig. Here is
the self without a center, blending effortlessly into the most
disparate situations and bound by no ultimate and lasting
commitments—but also quite capable of murderous rage.
Brooding over the 21st century is no longer the specter
of Marx, but that of Nietzsche. The “death of God” leads
to an abyss of nothingness. While many strive to fill the
emptiness with the ever-changing trinkets of consumerism
or the endless titillations of the media, a few do so by
indulging an unfettered will to power. And absence, not
presence, seems to reign.
Faced with this cultural situation (one that Pope John
Paul II called a “culture of death”), where is the Christian
believer to find, in the words of another poet, T.S. Eliot,
“the still point of the turning world”? Ultimately, in the
Eucharist, the flaming center of the world, the sacrament
Photo courtesy of BC Office of Marketing Communications
of real Presence.
At the central point of the celebration of the Eucharist,
the priest announces to the congregation: “The mystery of
faith.” And the congregation exclaims: “We proclaim your
death, O Lord, and profess your resurrection until you
come again.” In doing so, we trace the temporal coordinates
of the new world of faith.
w w w . b c . e d u / c h u r c h 21 7
figure of the past to be studied at a distance, but the living centered self, free to give generously as he or she has so
one encountered in the today of faith. He declares: “I am generously received.
the first and the last, the living One. I died, and behold I am What better name for this self emerging from the
alive for evermore, and I hold the keys of death’s dominion” encounter with Christ in the Eucharist than a “eucharistic
(Revelation 1:17 and 18). In the Eucharist we do not learn self,” one whose native language is thanksgiving? For as
about Christ, but from him. Paul writes to the Colossians: “Whatever you do, in word
Still his presence remains hidden under sacramental or deed, do everything in the name of the Lord Jesus, giving
signs. It is a real Presence that is not yet fully manifest. And thanks to God the Father through Him” (3:17).
so faith confesses: “Christ will come again” to sum up all The deeds that flow from such a eucharistic self are
things in himself, to “judge the living and the dead.” Only deeds of service, in solidarity with the most needy members
then will he complete the work of creation and redemption; of Christ’s body. The participants in the Eucharist are sent
and “God will be all in all” (1 Cor 15:28). forth to undertake works of justice and peace that help
The Eucharist opens to faith a new world of persons provide the human conditions for genuine thanksgiving.
in relation whose form and substance is the person of The eminently practical Epistle of James warns: “If a
Jesus Christ. And it also calls forth the new personhood brother or sister is ill-clad and in lack of daily food, and one
of the participants, their gradual transformation into living of you says to them, ‘Go in peace, be warmed and filled,’
members of Christ’s body. “Here there cannot be Greek and without giving them the things needed for the body, what
Jew, circumcised and uncircumcised, barbarian, Scythian, does it profit?” (2:15 and 16). The Eucharist both nourishes
slave, free, but Christ is all and in all” (Col 3:11). a eucharistic self and promotes a eucharistic ethic.
The whole thrust of the Eucharist is to nurture a As is well known, the account of the Last Supper in the
movement from fragmentation to integration: The broken Gospel of John does not contain a narrative of the institution
bread becomes the salvific means for the gathering in of the of the Eucharist, as the other gospels do. In its place we find,
many, the blood outpoured achieves the at-one-ment of the instead, Jesus washing the feet of his disciples and instructing
world. What is de-centered finds its center in Eucharist. them: “I have given you an example: as I have done to
Those who despair of meaning can find here God’s meaning you, you also must do” (13:15). Therefore, the injunction
and purpose. of Christ, “do this in memory of me,” repeated at every
The Eucharist, then, is pure gift, grace. God so loves the celebration of the Eucharist, embraces both the breaking
world that he gives his only Son. And the Son so loves us of the bread and the ongoing service of others. Both these
that he continues to give himself for the world’s salvation, eucharistic actions are performed for the life of the world,
nowhere more tangibly than in the Eucharist. for the fuller realization of Christ’s Presence in all.
But the Eucharist is also imperative, task. It calls —
believers to allow the presence of Christ to transform Endnotes
both themselves and their world. In place of the protean, Rev. Robert P. Imbelli, a priest of the Archdiocese of New York, is
rootless self of postmodernity, the Eucharist fosters a an associate professor of theology at Boston College.
C21 Online
online learning for spiritual enrichment and faith renewal
A deep conviction within the tradition of Celtic spirituality grand celebration with family and friends. But would all this
is that there is only a thin veil between the transcendent bring him to a deep spirituality of Eucharist, to where the veil
and immanent, between the sacred and secular, between is gossamer thin, if there at all.
the Creator and creation, between God and ourselves. Of The commission to parents in the ritual of the baptism
course, this is a common sentiment throughout the Bible and should have been ringing in my ears: “You will be the first
Christian tradition. For the Psalmist, all of creation proclaims teachers of your child in the ways of faith”—and by “first”
the greatness of God (e.g., Ps 148); Paul was convinced that I think the Church means most influential. Also, I should
God is “never far from any one of us” (Acts 17:27); and Ignatius have remembered Vatican II telling me that we, the parents,
of Loyola insisted that with a little discernment and the eyes of are “the first and foremost educators” of our children in the
faith, we can “come to see God in all things.” faith (“Declaration on Christian Education,” #3). Well, those
The old Celts were also convinced that there are special directives may have been at work in my subconscious, but what
moments when the veil is lifted or becomes gossamer thin, really moved me to action was the memory of what my mother
when our encounter with God becomes palpable, immediate, said to me as I prepared for my own First Holy Communion.
more than mediated. Again, the mystics of Christian tradition Though now almost 60 years ago, that conversation is still
have said as much. The Christian Celts insisted, however, with me and shapes how I celebrate and receive Eucharist to
that the veil is at its thinnest, if not entirely lifted, when we this very day.
celebrate and receive Eucharist. They saw Eucharist as the Mom sat me down and said something like, “Tom, when you
most mystical of moments—this side of eternity. receive Jesus, know for sure that he is really present with you,
As a parent, I so wanted our little boy Teddy to come to right there in your body. So you can talk to him, heart to heart.
this mystical appreciation of Eucharist. I wished that he could First, thank him a thousand times for coming to you, and then
have a sense of awe, of reverence, of wonder at it all. I wanted talk about whatever you like. You can chat with him like your
him to be deeply convinced that here he encounters the real very best friend.” After a pause, she asked, “So what are you
presence of his Friend Jesus, who himself was God among us going to talk about to Jesus?” I remember asking, somewhat
as one of ourselves. I hoped that Eucharist could become a skeptical, “Mom, can I really tell him about Dusty?”—my
spiritual anchor to his life, tethering him, in the imagery of dog that was sick at the time. She said, “Absolutely! Dusty
the poet Yeats, to a “center that holds” even when “things is exactly what you two should talk about.” After a pause, she
fall apart.” I wanted it to be a center point to which he could added, “Before you finish your chat, try to figure out what
come to celebrate the happiest of moments and have his Jesus wants you to do because you’re his good friend.” I took
joy heightened, come at the worst of moments and have his my mother at her word. Years later, I’ve dressed up her advice
burdens lightened. In that Eucharist can be a climatic moment along the lines below. Teachers and catechists can follow it, of
that gathers up and symbolizes all of Christian faith—akin to course, but most effective of all will be parents.
good lovemaking in a happy marriage—I wanted Teddy to
experience “holy communion” with God in this moment and The Spiritual as Integrating Life and Faith
renew his commitment to the greatest commandment, to love The Second Vatican Council said that the “split” that
God, neighbor, and himself. But how? Christians manage to maintain between the faith we profess
and our daily lives “deserves to be counted among the more
Our Responsibility serious errors of our age” (“Constitution on Church in Modern
I knew Teddy would be well prepared for First Holy World,” #43). This is a rather amazing statement. Speaking
Communion at his Catholic school, and in the parish in 1965, you’d think the Council would name communism,
program in which we enrolled him. And sure enough, when or materialism, or secularism, and so on; but no, the worst of
we’d inquire, he could tell us that this was the real presence errors is the gap we Christians maintain between the lives we
of Jesus, the very body of Christ. We followed many of the live and the faith we profess.
good suggestions from our parish program for parents to help Conversely, to integrate our lives and faith into lived
prepare their children for First Communion. We modeled Christian faith is surely the clue to our religion becoming
a family commitment to Sunday Mass, no matter what. a spirituality. Parenthetically and especially in Catholic
We baked bread together and talked about how this echoes tradition, spirituality is about putting faith to work in the
Eucharist; we made sure he knew the traditional prayers; we everyday of life. To this end, Eucharist can be the touchstone
practiced the ritual of receiving; we made arrangements for a of a “practical mysticism” (a favorite phrase of the mystical
w w w . b c . e d u / c h u r c h 21 9
writer Evelyn Underhill) that helps to catalyze the everyday
integration of life and faith. That requires, however, that we
remove all traces of a “wall of separation” between Eucharist
and daily life. Instead of isolation apart from life in some sacred
realm, we must approach the celebration and reception of
Eucharist as a “thin veil” moment in the midst of the ordinary
and everyday. We are most likely to embrace the spiritual and
mystical potential of Eucharist when it functions for us as the
tip of the iceberg that is the sacramentality of life in the world.
That is what my mom was trying to achieve in having me
talk to Jesus about whatever was going on in my life and to
w w w . b c . e d u / c h u r c h 21 11
What Everyone Needs to Know about
Sacramental Real Presence
rodica stoicoiu
Made you look! A short column like this tradition their own. “For I receive charity, and in every exercise of the gifts
this one possibly won’t carry out the from the Lord what I also handed on of the Spirit. The ultimate symbolic
entire promise of this title, but it can to you” (1 Cor 11:23). He is asking expression of ecclesial being…is the
go a long way toward providing some them through repeated celebrations reality of the body of the Lord around
basic concepts helpful in understanding of the Eucharist to appropriate its the communion table” (Power 2008,
sacramental real presence. I will meaning and to make this meaning a 326).
do so by looking at four areas: the part of their own lives, “For anyone Second, the sacramental real
understanding of the Eucharist in who eats and drinks without discerning presence of Christ is communicated to
the earliest New Testament writings, the body, eats and drinks judgment on us through symbols. You can think of
how symbols are to be approached himself” (1 Cor 11:29). He is asking symbols as the language that conveys
as the language of sacrament, the them to live what they celebrate, a sacrament. Always keep in mind
place of mystery in this expression life focused on caring for the poor that our eucharistic celebrations are
of Christ’s presence, and the role of and the needy, a life of inclusivity and part of a symbolic order, rooted in a
transubstantiation in the explanation radical egalitarianism (Mitchell 1998, culture of specific symbols and rituals
of sacramental real presence. And why 74). Paul does not make a distinction that sacramentally express the real
go to all this trouble? Well, remember between event (action) and object; it is presence of Christ. As is noted in the
that the celebration of the Eucharist is all Eucharist, and Christ is present in Constitution on the Sacred Liturgy, there
the most radical act we as Catholics can it. That Christ was present was a given are four modes of the presence of
do. It is the symbol of our unity with for Paul; how Christ was present is a Christ in the eucharistic celebration:
God and one another. It is the fullest question that would not have occurred in the community celebrating, in
expression of our identity, born in the to him (Mitchell 1998, 75). His concern the word proclaimed, in the priest
waters of baptism and most wholly was on the Eucharist as an action of presiding, and in a special way in the
expressed around the table. Through it the community, one that forms it into bread and the wine (7). All four of
we make known that we are the Body the Body of Christ through constant these modes communicate Christ’s
of Christ, a communion of persons— repetition. His focus was to make sure presence symbolically. But not
radically, socially, in the image of God. they celebrated well if it was truly to everyone understands symbols the
And through all of this we claim that form and transform them into the same way. Many are suspicious of
Christ is truly, fully, really present. But Church, the ecclesial body. From this symbols. They see them as something
what do we mean by this presence? we can say that there is a relation for superficial, holding little to no
This question is important on many Paul between the celebration of the meaning. You’ve probably heard the
levels—for catechesis, for the faith of sacrament of the Eucharist, the real expression, “It’s not real, it’s just a
all who celebrate the eucharistic liturgy, presence of Christ in the Eucharist, and symbol.” The implication here is that
for ecumenical dialogue, just to name the presence of Christ in the ecclesial symbols are the opposite of reality.
a few. Hence it would seem a credible body, the Church (Mitchell 1998, 77). This is not true. Since the reforms of
project to more deeply understand the Paul’s concerns are also our concerns. Vatican II, we have been retrieving an
meaning behind this presence. It is only in repeating the celebration of understanding of symbol as that which
First, the place to begin is, of the Eucharist over and over again that is complex and multivocal, that is,
course, the New Testament. The we come to inculcate its meaning into with many levels of meaning. Symbols
earliest account of the Eucharist is that our lives. It is only through repeated mediate and interpret our reality. They
of Paul in First Corinthians. In this encounters with the Eucharist that we, invite us to participate and enter into a
text he describes a eucharistic liturgy too, make the connections between deeper reality. They call us to become
and gives a theology that challenges his celebration, presence, and the Church. involved emotionally, intellectually,
community to live as Christ lived. Paul As David Power notes, “It is significant and morally. Symbols point us to the
notes that he is passing on a tradition and needs to be signified that Jesus is “other” encountered in the celebration
that he himself received and he is asking present to his community in every of the sacraments (Mitchell 1998, 99).
the community at Corinth to make action of word, prayer, and mutual They are multivalent, ambiguous,
eating and the drinking we are drawn not transubstantiation” (1998, 114).
into the mystery of Christ, which Transubstantiation specifically focuses
itself as mystery can “redefine matter on the objects of bread and wine. “The
and reconfigure perception” (Mitchell body of Christ offered to Christians
w w w . b c . e d u / c h u r c h 21 13
the church in the 21st century center
update
the eucharist: at the center of catholic life
fall 2011
abbreviations
STM: BC School of Theology and Ministry
C21 Center: The Church in the 21st Century Center
In his 2003 encyclical letter, Pope John Paul II discusses the the bonds of profession of faith, the
sacraments, ecclesiastical government,
Eucharist in its relationship to the Church.
and communion.”77
The Eucharist, as the supreme
35. The celebration of the Christians who wish to participate fully sacramental manifestation of
Eucharist, however, cannot be the in the Eucharist by receiving the body communion in the Church, demands
starting point for communion; it and blood of Christ. The apostle Paul to be celebrated in a context where
presupposes that communion already appeals to this duty when he warns: the outward bonds of communion are
exists, a communion which it seeks to “Let a man examine himself, and so also intact. In a special way, since the
consolidate and bring to perfection. eat of the bread and drink of the cup” Eucharist is “as it were the summit
The sacrament is an expression of (1 Cor 11:28). St. John Chrysostom, of the spiritual life and the goal of all
this bond of communion both in with his stirring eloquence, exhorted the sacraments,”78 it requires that the
its invisible dimension, which, in the faithful: “I too raise my voice, I bonds of communion in the sacraments,
Christ and through the working beseech, beg, and implore that no one particularly in baptism and in priestly
of the Holy Spirit, unites us to the draw near to this sacred table with a orders, be real. It is not possible to
Father and among ourselves, and in sullied and corrupt conscience. Such give communion to a person who is
its visible dimension, which entails an act, in fact, can never be called not baptized or to one who rejects the
communion in the teaching of the ‘communion,’ not even were we to full truth of the faith regarding the
apostles, in the sacraments, and in touch the Lord’s body a thousand times eucharistic mystery. Christ is the truth
the Church’s hierarchical order. The over, but ‘condemnation,’ ‘torment,’ and he bears witness to the truth (cf. Jn
profound relationship between the and ‘increase of punishment.’”73 14:6; 18:37); the sacrament of his body
invisible and the visible elements of Along these same lines, the and blood does not permit duplicity.
ecclesial communion is constitutive Catechism of the Catholic Church rightly 40. The Eucharist creates communion
of the Church as the sacrament of stipulates that “anyone conscious of a and fosters communion. St. Paul wrote
salvation.71 Only in this context can grave sin must receive the sacrament to the faithful of Corinth explaining
there be a legitimate celebration of of Reconciliation before coming to how their divisions, reflected in their
the Eucharist and true participation communion.”74 I therefore desire to eucharistic gatherings, contradicted
in it. Consequently, it is an intrinsic reaffirm that in the Church there what they were celebrating, the Lord’s
requirement of the Eucharist that it remains in force, now and in the future, Supper. The apostle then urged them
should be celebrated in communion, the rule by which the Council of Trent to reflect on the true reality of the
and specifically maintaining the various gave concrete expression to the apostle Eucharist in order to return to the
bonds of that communion intact. Paul’s stern warning when it affirmed spirit of fraternal communion (cf. 1 Cor
36. Invisible communion, though by that, in order to receive the Eucharist 11:17–34). St. Augustine effectively
its nature always growing, presupposes in a worthy manner, “one must first echoed this call when, in recalling the
the life of grace, by which we become confess one’s sins, when one is aware of apostle’s words: “You are the body of
“partakers of the divine nature” (2 Pet mortal sin.”75 Christ and individually members of
1:4), and the practice of the virtues 38. Ecclesial communion, as I it” (1 Cor 12: 27), he went on to say:
of faith, hope, and love. Only in this have said, is likewise visible, and finds “If you are his body and members
way do we have true communion with expression in the series of “bonds” of him, then you will find set on the
the Father, the Son, and the Holy listed by the Council when it teaches: Lord’s table your own mystery. Yes,
Spirit. Nor is faith sufficient; we must “They are fully incorporated into the you receive your own mystery.”84 And
persevere in sanctifying grace and love, society of the Church who, possessing from this observation he concludes:
remaining within the Church “bodily” the Spirit of Christ, accept her whole “Christ the Lord... hallowed at his
as well as “in our heart;”72 what is structure and all the means of salvation table the mystery of our peace and
required, in the words of St. Paul, is established within her, and within unity. Whoever receives the mystery
“faith working through love” (Gal 5:6). her visible framework are united to of unity without preserving the bonds
Keeping these invisible bonds intact Christ, who governs her through the of peace receives not a mystery for his
is a specific moral duty incumbent upon Supreme Pontiff and the bishops, by benefit but evidence against himself.”85
w w w . b c . e d u / c h u r c h 21 17
Sacrifice: The Way to Enter
The Paschal Mystery
robert j. daly, s.j.
The Christian understanding of sacrifice begins with the central belief of Christianity, the
mystery of the Trinity, and with the central act of Christianity, the Eucharist.
The Trinitarian View of Sacrifice our salvation. This, of course, includes Christ’s resurrection
Christian sacrifice has three interconnected “moments.” and sending of the Spirit. But since Christians usually see the
It begins not with us, but with the self-offering of God the sacrifice of Christ as referring especially to his passion and
Father in the gift of the Son. The second moment is the death on the cross, we must look at that more closely.
totally free, totally loving response of the Son in his humanity. At this point the temptation is strong to approach things
The third moment—and only here does Christian sacrifice backward: that is, to allow non-Christian sacrifice with its
become real—takes place when the rest of humanity, in the emphasis on destruction of a victim to interpret, and thus
Spirit, begins to be taken up into that self-offering, self- veil, the deeper meaning of the sacrifice of Christ. For one
giving relationship of Father and Son. can easily find in the death of Christ many of the common
This is the essence of Christian sacrifice; it is as close characteristics of sacrifice in other religions—for example,
as we can come to a definition of it. Everything else is its material, its agents, and its recipients.
details. But since the love of God is in the details, let us Looked at in this backward way, i.e., focusing first on the
gift that is destroyed, the sacrificial material is the body of
look more closely.
Jesus tortured to death. But seen from within, as a Trinitarian
The first moment is the self-offering of the Father. We
event, the primary sacrificial material (the word is used here
cannot remind ourselves too often that nothing begins with
only analogously) is the perfectly free, responsive, self-
us; everything begins with God (see 1 Jn 4:10: “not that
giving, self-communicating, en-Spirited love of the Son to
we loved God but that he loved us and sent his Son”). But
the Father and also to and for us. This is the ultimate and
what begins with God is the Father’s self-offering initiative
central meaning of the sacrifice of Christ; it is something
in the gift of the Son. It is the Father giving himself; it is
that traditional theology tries to express when speaking of
not the Father “giving up what he loves;” and above all, it is
unbloody sacrifice or sacramental presence in the Eucharist.
not something that the Father does to the Son. And since all
In the same way, the agents of the sacrifice of the cross
Christian sacrifice begins here, sacrifice is never just giving
would seem, at least outwardly, to be some Roman and
up something, and above all never something that somebody
Jewish officials, or perhaps even Jesus staging his own death,
does to somebody else. If it is, it is simply not Christian. or the Father who “did not spare his own Son” (Rom 8:32).
What happens between the Father and the Son is totally free, And the agents of the sacrifice of the Mass would seem to
totally loving, totally mutual self-giving. Thus, when women be its ritual ministers (including, with liturgical reform, the
reject “sacrifice” because patriarchal cultures have preached assembly). But, again, looked at from within as a Trinitarian
it in order to keep women subservient, it is definitely not event, the agents are, first, the persons of the Trinity, and then
Christian sacrifice that they are rightly rejecting. the liturgical assembly as a concrete historical realization, in
The second moment is the self-offering “response” of the Son this particular time and place, of the body of Christ now,
in his humanity and in the power of the Holy Spirit. I write in the power of the Spirit, ratifying its covenantal, marital
“response” in quotation marks to call attention to the way relationship with God.
language can veil as well as unveil. For “response” suggests Finally, who would be the recipients of the sacrificial
at least a slight sense of opposition or challenge. But there action? More than 2,000 years ago, Greek religious
is nothing of that in the totally self-communicating, mutual philosophy pointed out the absurdity of trying to offer
relationship of Father and Son. We know that from our something to God. And when we see the sacrifice of Christ
experience of human love, even if only vicariously through and the sacrifice of the Mass as a Trinitarian event, we see
film and literature. For whenever authentic human love that, strictly speaking, there are no recipients. Nothing—
approaches fulfillment, all sense of opposition or challenge i.e., no thing—is being given to anyone. In other words,
fades as, more and more, two become one. The words “in as both the liturgical theologian Edward Kilmartin, S.J.,
his humanity” remind us of the scholastic teaching that the and the anthropologist René Girard have pointed out,
human life of Jesus is the instrumental cause, or “hinge,” of sacrifice, in this ordinary, history-of-religions sense of
18 boston college | c 21 r e s o u r c e s | fall 2011
the word, was done away with by what God was doing in the assembly prays for the needs of the Church and the
Jesus Christ. world, and then prepares to approach and, as St. Augustine
The third moment is the self-offering of the faithful. Only put it, to receive what it already is, the body of Christ.
with this moment does Christian sacrifice (as distinct from When we ask why these transformations are taking place,
the sacrifice of Christ, from which, of course, it cannot be it becomes strikingly clear that the transformation of the
separated) become real. Here again, words veil as well as bread and wine into the body of Christ is not for its own sake
unveil. For strictly speaking, this is not something that the but for the sake of the transformation of the assembly into
faithful do. Rather, it is what happens when, in the power the true and living body of Christ. The whole purpose of
of the same Spirit that was in Jesus, we are taken up into what is taking place is not simply that the eucharistic body of
the totally free, totally loving, totally self-communicating, Christ be made present on this or that altar. The purpose is
mutual love of Father, Son, and Spirit. This is also what for the assembly to become more fully transformed into the
happens in human love. For we do not experience falling ecclesial body of Christ, or, as we have been arguing here,
in love as something that we do, but as something that to be taken up more completely into the totally free, totally
happens to us, that lifts us out of ourselves and transports loving, and totally self-communicating, mutual love of
us, however fleetingly, to a place of supreme fulfillment—a Father, Son, and Holy Spirit. Take this away, and eucharistic
foretaste of heaven. presence becomes meaningless.
w w w . b c . e d u / c h u r c h 21 19
How the Eucharist
Proclaims Social Justice
john a. coleman, s.j.
The Eucharist Is the Memorial and ridiculed for righteousness’ sake. is a kind of “trifling with the death of
of the Death of Jesus Jesus also assumed that his followers Christ” (I Cor 12:29).
The meal, and the sacrifice, is also a should be ever ready to practice civil
memorial. We commemorate Christ’s disobedience if need be (rending “to Eucharist Is the Body of Christ
death and resurrection. We remember God what belongs to God and not to Catholics remain faithful to the truth
why Jesus was put to death—precisely Caesar”). These are the teachings that of Jesus’ real presence in the elements.
because of the challenging message he led to Jesus’ death. The Eucharist is truly the body of Christ.
preached and lived. Jesus tells people We who remember the death “My flesh,” Jesus tells us, “is food indeed
not to look to their own desires, but of Jesus at every Eucharist should and my blood is real drink. He who eats
to regard the needs of others first, recall the deep meaning of Christ’s my flesh and drinks my blood lives in
being especially concerned about crucifixion. Jesus who is hoisted on me and I live in him” (Jn 6:55-57). This
those most in need. In preaching the a tree outside the city becomes the understanding of Christ’s real presence
kingdom, Jesus bids his followers to quintessential despised outsider: “Jesus in the Eucharist is broader than his real
be concerned at all times with trying crucified is above all representative presence in the elements. Christ is also
to accomplish the will of God in their of the marginated, despised, and present in the Scriptures we proclaim
lives and social interactions, trusting oppressed, of those who ‘don’t count’ as we break open the word. As the
that, thereby, all other needs would and are kept out of sight (socially fathers of the Church always insisted,
be met. He asks us to judge others invisible), of those who are outsiders it is Christ who speaks to us through
more by what they do than by their and have no rights. It is not possible the Scripture and who preaches. He
social status. Jesus steadfastly refuses to be one with Jesus in the moment of is also present in the assembly, which
to defend his own rights by any resort this death and yet ignore the poor and becomes, no less, his body. The symbol
to violence (let those who live by the suffering of the world,” writes Monika of the body of Christ is a metaphor for
sword die by it, he tells Peter). Instead, Hellwig. the real transformation of elements,
Jesus relies on an appeal to conscience. This is the heart of the meaning of human words, and community. It
Jesus teaches that, instead of taking Jesus’ redemptive death. As Paul tells also is a potent symbol of a social
revenge, we are to break down the us, to neglect the nexus between Jesus’ justice of inclusiveness. The body,
rule of violence by embodying in our death and the proclamation of justice though composed of many parts, is,
behavior an alternative style of life.
We are to pattern our relationships
on love—tough love, perhaps—but
love, not competition, not humiliation,
not triumphalism. We are to be in the
world as those who serve. In John 13,
the evangelist makes service the very
heart of the Last Supper.
Jesus taught his followers to live
simply, not to enrich themselves, since
“AIDS Patient Receiving Communion” © Joel Stettenheim/CORBIS
w w w . b c . e d u / c h u r c h 21 21
Remain with Us Lord
Mane Nobiscum Domine
blessed john paul ii
The Eucharist, Principle, and gives rise. Can we not see here a special to experience the Eucharist as a great
Plan of “Mission” charge which could emerge from this school of peace, forming men and women
Year of the Eucharist? who, at various levels of responsibility
“They set out immediately” (cf. Lk 24:33)
Giving thanks in social, cultural, and political life,
24. The two disciples of Emmaus, can become promoters of dialogue and
upon recognizing the Lord, “set out 26. One fundamental element
communion.
immediately” (cf. Lk 24:33), in order of this plan is found in the very
meaning of the word “Eucharist:” At the service of the least
to report what they had seen and heard.
Once we have truly met the Risen One thanksgiving. In Jesus, in his sacrifice, 28. There is one other point which
by partaking of his body and blood, in his unconditional “yes” to the will I would like to emphasize, since it
we cannot keep to ourselves the joy of the Father, is contained the “yes,” significantly affects the authenticity
we have experienced. The encounter the “thank you,” and the “amen” of of our communal sharing in the
with Christ, constantly intensified all humanity. The Church is called to Eucharist. It is the impulse which the
and deepened in the Eucharist, issues remind men and women of this great Eucharist gives to the community for
in the Church and in every Christian truth. This is especially urgent in the a practical commitment to building a
an urgent summons to testimony and context of our secularized culture, more just and fraternal society. In the
evangelization. I wished to emphasize characterized as it is by a forgetfulness Eucharist our God has shown love
this in my homily announcing the Year of God and a vain pursuit of human self- in the extreme, overturning all those
sufficiency. Incarnating the eucharistic criteria of power which too often
of the Eucharist, based on the words of
“plan” in daily life, wherever people govern human relations and radically
St. Paul: “As often as you eat this bread
live and work—in families, schools, affirming the criterion of service:
and drink the cup, you proclaim the
the workplace, in all of life’s settings— “If anyone would be first, he must
Lord’s death until he comes” (1 Cor
means bearing witness that human be last of all and servant of all” (Mc
11:26). The apostle closely relates
reality cannot be justified without reference
meal and proclamation: Entering 9:35). It is not by chance that the
to the Creator: “Without the Creator
into communion with Christ in the Gospel of John contains no account
the creature would disappear.”23
memorial of his Pasch also means of the institution of the Eucharist, but
sensing the duty to be a missionary of The way of solidarity instead relates the “washing of feet”
the event made present in that rite.22 27. The Eucharist is not merely (cf. Jn 13:1–20): by bending down to
The dismissal at the end of each Mass an expression of communion in the wash the feet of his disciples, Jesus
is a charge given to Christians, inviting Church’s life; it is also a project of explains the meaning of the Eucharist
them to work for the spread of the solidarity for all of humanity. In the unequivocally. St. Paul vigorously
Gospel and the imbuing of society celebration of the Eucharist the Church reaffirms the impropriety of a
with Christian values. constantly renews her awareness of eucharistic celebration lacking charity
25. The Eucharist not only provides being a “sign and instrument” not only expressed by practical sharing with
the interior strength needed for this of intimate union with God but also of the poor (cf.1 Cor 11:17-22, 27–34).
mission, but is also—in some sense— the unity of the whole human race.25 Can we not make this Year of the
its plan. For the Eucharist is a mode of Each Mass, even when celebrated in Eucharist an occasion for diocesan
being, which passes from Jesus into each obscurity or in isolation, always has a and parish communities to commit
Christian, through whose testimony it universal character. The Christian who themselves in a particular way to
is meant to spread throughout society takes part in the Eucharist learns to responding with fraternal solicitude
and culture. For this to happen, each become a promoter of communion, peace, to one of the many forms of poverty
member of the faithful must assimilate, and solidarity in every situation. More present in our world? I think, for
through personal and communal than ever, our troubled world, which example, of the tragedy of hunger,
meditation, the values which the began the new millennium with the which plagues hundreds of millions
Eucharist expresses, the attitudes it specter of terrorism and the tragedy of human beings, the diseases which
inspires, the resolutions to which it of war, demands that Christians learn afflict developing countries, the
22 boston college | c 21 r e s o u r c e s | fall 2011
loneliness of the elderly, the hardships our mutual love and, in particular, by Endnotes
faced by the unemployed, the struggles our concern for those in need we will be Apostolic Letter Mane Nobiscum Domine. John
Paul II, October 7, 2004.
of immigrants. These are evils which recognized as true followers of Christ
are present—albeit to a different (cf. Jn 13:35; Mt 25:31–46). This will be Full text and references can be accessed at the
degree—even in areas of immense the criterion by which the authenticity Vatican website at http://www.vatican.va/
wealth. We cannot delude ourselves: by of our eucharistic celebrations is judged.
How should we pray the eucharistic prayer? How can the principles of participation and
pastoral application be applied to the eucharistic prayer?
Primary Theological Considerations death, and resurrection of Jesus, and The Mass is made up as
There are four primary theological our consequent life in the Spirit. As it were of the liturgy of the
considerations that have been obscured such, the prayer is the most public and word and the liturgy of the
by the constricted understanding of unequivocal pronouncement of our Eucharist, two parts so closely
the eucharistic prayer that history has baptismal faith. We bless the triune connected that they form but
passed on to us. The first is that the God without reservation because one single act of worship. For
Eucharist is a prayer developed for we have been saved. The point is in the Mass the table of God’s
the Sunday worship of the Church. developed elsewhere in this book,20 word and of Christ’s body is
It is many centuries before Mass on especially with reference to lament, laid for the people of God to
weekdays other than Sunday becomes tragedy, and justice. The eucharistic receive from it instruction and
acceptable, even normal. Sunday is not prayer simultaneously expresses, food (GIRM2 §8).
simply a convenient part of the week. symbolizes, and deepens the faith of the
Rather, as can be seen as early as the New fragile, all too human community that Metaphorically, there is only
Testament resurrection narratives, it is is praying it. The Trinitarian nature one “table.” Engagement with the
an organizing principle in which are set of the prayer is central. Currently, our eucharistic prayer, whether by presider,
the key tenets of faith: the resurrection, focus is powerfully riveted onto Christ. deacon, concelebrant, or assembly,
the messianic meal, the ascension, the We need to supplement this with added is deficient without full, active, and
sending of the Spirit, the missionary attention to the God and Father of conscious participation in the word and
mandate, Thomas’ confession of faith, Jesus, and to the Holy Spirit. In the end, the gathering.
to name a few.18 The Sunday eucharistic it is God who has acted, and continues The paragraph from the General
liturgy is the principal manifestation of to act, not us. Instruction alludes to our fourth point.
the nature and being of the Church Third, it is important to realize The endpoint of the blessing prayer
in any community. The eucharistic that the liturgy of the Mass, taken over bread and cup is communion. The
prayer is the prayer that proclaims the as a whole, leads to this prayer. pinnacle of the entire celebration is to
resurrection faith of the Church, and Our conscious participation in the enter into communion with Christ, and
in so doing embodies and emboldens anaphora presupposes preparation with each other, so as to be transformed
that assembly as the presence of and enlightenment through our full into a single body, to show forth the
the kingdom in that place and time, activity in all the preceding parts of the reign of God, and to experience a
amongst those people. liturgy. We are still too conditioned to foretaste of the eternal banquet.21
Our second point is that the see the Mass as divided up into pieces,
Christian response to the resurrection without too much connection. Yet the The Particular Context of
is praise and thanksgiving.19 The eucharistic prayer cannot be separated Each Assembly
purpose at the heart of every eucharistic from the assembly, nor from the liturgy As living expressions of an embodied
prayer is to give thanks to God for all of the word. The General Instruction is faith, the way we pray the eucharistic
that has been accomplished in the life, most emphatic on this point: prayer cannot be reduced to the literary
w w w . b c . e d u / c h u r c h 21 23
work itself. Every prayer is set within indeed “it is right to give thanks and The praise and thanksgiving offered
a context determined by three factors: praise.” On a side note, acclamations are the community’s lived baptismal
posture, roles, and occasion. These make more sense, posture-wise, when faith that all things come together in
condition the way we take up the prayer, those who make them are standing Christ. Consequently, the community
offering modes of participation that are rather than kneeling. comes fully aware of its needs, current
active and conscious, though respectful situation, local saints, and the needs
of the genre of the text. Praying the Eucharistic Prayer and condition of God’s world. They
How then do we pray the eucharistic approach the table nourished already by
Multiple roles
prayer? An initial step is to choose the Word that has just been proclaimed.
Questions of posture lead our a prayer, along with Preface and They enter the prayer with the desire
discussion into plurality of roles. By Acclamation, that suits the pastoral of communion, in the Body and Blood
the time of the counter-reformation the and spiritual needs of the assembly. of Christ, and into the body of Christ.
diversity of roles in the Roman Canon, Different prayers, and certainly the The various roles and parts reflect
and in the eucharistic tradition, was variety of prefaces, were written with the diversity of the body and its unity
virtually lost. The new, post-Trent, diverse situations in mind. The General through cooperation.
standard ritual book of the Mass, the Instruction provides norms guiding The presider leads the prayer. It is
Missale Romanum of Pius V (1570) the choice of the eucharistic prayer.43 not his alone, both because it is a prayer
indicated that the Roman Canon The eucharistic prayer(s) for Masses of the Church, and because all worship
commenced after the Preface and of Reconciliation, originally intended is an act of the Spirit. Presiding involves
Holy, Holy, Holy. The closing Amen far more than the recitation of the
remained the only response, mainly the words in the text, and the carrying out
preserve of the server. The participative of its prescribed actions. The presider
nature of the prayer, however, has prays the text. In doing so he gives voice
deeper roots. and body to the praise, thanksgiving,
A dialogue heralds that the prayer memorial, and petition of the assembly.
has begun: This cannot be done without authentic,
C: The Lord be with you. ecclesial authorization. He ought to
P: And also with you. celebrate in such a way that the faithful
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adore te devote
With all the powers my poor Heart hath Taste Thee GOD, or touch Thee MAN,
Of humble love and loyal Faith, Both yet believe; and witness Thee
Thus low (my hidden life!) I bow to Thee My LORD too and my GOD, as loud as He.
Whom too much love hath bowed more low for me. Help, Lord, my faith, my hope increase;
Down down, proud sense! Discourses die! And fill my portion in Thy peace.
Keep close, my soul’s inquiring eye! Give love for life; nor let my days
Nor touch nor taste must look for more Grow, but in new powers to Thy name and praise.
But each sit still in his own Door.
O dear memorial of that death
Your ports are all superfluous here, Which lives still, and allows us breath!
Save that which lets in faith, the ear. Rich, royal food! Bountiful BREAD!
Faith is my skill. Faith can believe Whose use denies us to the dead;
As fast as love new laws can give. Whose vital gust [taste] alone can give
Faith is my force. Faith strength affords The same leave both to eat and live;
To keep pace with those powerful words. Live ever Bread of loves, and be
And words more sure, more sweet, than they, My life, my soul, my surer self to me.
Love could not think, truth could not say.
O soft self-wounding Pelican!
O let Thy wretch find that relief Whose breast weeps Balm for wounded man.
Thou didst afford the faithful thief. Ah this way bend Thy benign flood
Plead for me, love! Allege and show To a bleeding Heart that gasps for blood:
That faith has farther, here, to go, That blood, whose least drops sovereign be
And less to lean on. Because then To wash my worlds of sins from me.
Though hid as GOD, wounds writ Thee man.
Thomas might touch; none but might see Come love! Come LORD! and that long day
At least the suffering side of Thee; For which I languish, come away;
And that too was Thy self which Thee did cover, When this dry soul those eyes shall see,
But here even that’s hid too which hides the other. And drink the unsealed source of Thee,
When glory’s sun faith’s shades shall chase,
Sweet, consider then, that I And for Thy veil give me Thy FACE. Amen.
Though allowed nor hand nor eye
To reach at Thy loved face; nor can —Richard Crashaw (1613–1649)
w w w . b c . e d u / c h u r c h 21 25
A Mother Hands on the Eucharist
karen kiefer
We were running late. After gingerly negotiating the filled with emotion and His grace, I wondered how I could
baby’s car seat and oversized diaper bag through the narrow make it up the aisle. I wasn’t ready, and yet I also knew that
backdoor of St. Mary’s Chapel, we found our way into an not going to communion was not an option. I needed Holy
empty wooden pew at the back of the church; the noon Communion. I needed to receive the Eucharist for the first
Mass had already begun. This was our first stop on the time as a new mother with my baby in my arms. I needed to
way home from the hospital, after giving birth to our first thank God and I needed to let Him know that I understood
baby daughter, and a chance for us to express our profound and that I would honor His hopes as best I could.
gratitude to God. As I made my way up the side aisle, I tried to cradle the
It had been an emotional 72 hours, and I really needed baby with my head down, again hoping no one would notice
some God time. What I didn’t know was that God needed the emotion on my face. The revelations just kept coming.
some time with me, too.
As I settled our newborn into my arms, everything There I was, standing there with all my flaws,
felt different. I had been to this chapel hundreds of times holding the most perfect gift ever and about to receive
before, praying for the moment when I would sit in front His most perfect gift, the Eucharist. The communion of
of His altar with a baby in my arms and my husband by those gifts was magnificent.
my side. I couldn’t believe I was living my dream, and
now everything was different. I was a mother and we I heard the priest say, “The Body of Christ.” I looked up,
were a family; a Catholic family, celebrating the gift of the fearing that if I uttered “Amen” a wail so loud, so tender,
Eucharist together for the first time. so powerful might escape, so I nodded. But I nodded with
Before I could finish that thought, my eyes were dripping conviction, and everything about that silent gesture was
wet. Shocked by the abruptness and intensity of my tears, profound. It was as if I renewed all of my sacramental vows:
even embarrassed by them, I tried quickly to brush them baptism, reconciliation, first communion, confirmation,
away without disturbing the baby or drawing attention to and marriage in this one moment.
myself. I remember wondering how tears of joy could be Honestly, I wasn’t convinced that I could do what God
so overpowering. But there was more to these tears, these was asking me to do. But I was convinced that He thought
were tears of revelation and the revelations were just as I could. I knew that from that moment forward, each time
overpowering: I received the Eucharist, I would forever be reminded that
He was with me on this journey, that He trusts me and
The Holy Spirit was with me. The Holy Spirit that He believes in me. By receiving the Eucharist, I was
wishes to move the Church forward through us and also acknowledging and honoring my promise to Him that
through our child in a very human way. The Catholic
faith that my parents had passed on to me and that my
husband’s parents had passed on to him would be passed
on to our daughter by us. It was our time, our turn,
and our privilege to be her Eucharistic minister. I was
not only this child’s mother but I was a Catholic mother
and responsible to keep His Eucharist alive in her heart
and offer her bread for her journey. That was my
sacramental promise. That was the expectation. That
was the hope of the Holy Spirit.
w w w . b c . e d u / c h u r c h 21 27
The Sacrament of Charity
Sacramentum Caritatis
pope benedict xvi
Adoration and Eucharistic Devotion celebration itself. Indeed, “only in Church and a summons to individuals
adoration can a profound and genuine and communities to place Christ at the
The intrinsic relationship between
reception mature. And it is precisely center of their lives.
celebration and adoration
this personal encounter with the Lord Forms of eucharistic devotion
66. One of the most moving moments that then strengthens the social mission
of the Synod came when we gathered in contained in the Eucharist, which 68. The personal relationship which
St. Peter’s Basilica, together with a great seeks to break down not only the walls the individual believer establishes
number of the faithful, for eucharistic that separate the Lord and ourselves, with Jesus present in the Eucharist
adoration. In this act of prayer, and not but also and especially the walls that constantly points beyond itself to the
just in words, the assembly of bishops separate us from one another.”193 whole communion of the Church and
wanted to point out the intrinsic nourishes a fuller sense of membership
The practice of eucharistic adoration in the Body of Christ. For this reason,
relationship between eucharistic
celebration and eucharistic adoration. A 67. With the Synod Assembly, besides encouraging individual believers
growing appreciation of this significant therefore, I heartily recommend to to make time for personal prayer before
aspect of the Church’s faith has been an the Church’s pastors and to the People the Sacrament of the Altar, I feel obliged
important part of our experience in the of God the practice of eucharistic to urge parishes and other church
years following the liturgical renewal adoration, both individually and in groups to set aside times for collective
desired by the Second Vatican Council. community.194 Great benefit would adoration. Naturally, already existing
During the early phases of the reform, ensue from a suitable catechesis forms of eucharistic piety retain their
the inherent relationship between explaining the importance of this full value. I am thinking, for example, of
Mass and adoration of the Blessed act of worship, which enables the processions with the Blessed Sacrament,
Sacrament was not always perceived faithful to experience the liturgical especially the traditional procession on
with sufficient clarity. For example, an celebration more fully and more the Solemnity of Corpus Christi, the 40
objection that was widespread at the fruitfully. Wherever possible, it would Hours devotion, local, national, and
time argued that the eucharistic bread be appropriate, especially in densely international Eucharistic Congresses,
was given to us not to be looked at, but populated areas, to set aside specific and other similar initiatives. If
to be eaten. In the light of the Church’s churches or oratories for perpetual suitably updated and adapted to local
experience of prayer, however, this adoration. I also recommend that, circumstances, these forms of devotion
was seen to be a false dichotomy. As in their catechetical training, and are still worthy of being practiced
St. Augustine put it: “nemo autem illam especially in their preparation for today.195
carnem manducat, nisi prius adoraverit; first Holy Communion, children be —
peccemus non adorando”—“no one eats taught the meaning and the beauty of Endnotes
that flesh without first adoring it; we spending time with Jesus, and helped Post-Synodal Apostolic Exhortation Sacramen-
should sin were we not to adore it.”191 In to cultivate a sense of awe before his tum Caritatis. Benedict XVI, February 22, 2007.
the Eucharist, the Son of God comes to presence in the Eucharist.
Full text and references can be accessed at the
meet us and desires to become one with Here I would like to express Vatican website at http://www.vatican.va/
us; eucharistic adoration is simply the appreciation and support for all those
natural consequence of the eucharistic Institutes of Consecrated Life whose
celebration, which is itself the Church’s members dedicate a significant amount
supreme act of adoration.192 Receiving of time to eucharistic adoration. In this
the Eucharist means adoring him whom way they give us an example of lives
we receive. Only in this way do we shaped by the Lord’s real presence.
become one with him, and are given, as I would also like to encourage those
it were, a foretaste of the beauty of the associations of the faithful and
heavenly liturgy. The act of adoration confraternities specifically devoted to
outside Mass prolongs and intensifies eucharistic adoration; they serve as a
all that takes place during the liturgical leaven of contemplation for the whole
w w w . b c . e d u / c h u r c h 21 29
given to us to be contemplated, but to be eaten, as a who were present the intense silence of that million young
widespread objection claimed at that time. people remains unforgettable, a silence that united and
uplifted us all when the Lord in the Blessed Sacrament was
Benedict goes on to describe the opposition between placed on the altar.” In his sensitivity to moments such as
Mass and adoration, alleged by certain liturgical scholars, as these, I find Benedict very much in touch with the sensibilities
“nonsensical.” Especially in the case of the Eucharist, eating and yearnings of post-conciliar, Western Catholics.
always implies both spiritual and biological assimilation. Though reactions among those million youth assembled in
Benedict cites Augustine’s Enarrationes in psalmos to this Cologne surely varied, there were doubtlessly not a few for
effect: “No one should eat this flesh without first adoring it... whom that period of adoration was the beginning of a re-
we should sin were we not to adore it.” Benedict concludes enchantment—much like my first reluctant meditation in
that adoration is therefore “the most consistent consequence that balmy adoration chapel of the Missionaries of Charity.
of the eucharistic mystery itself.” —
In addition to being doctrinally sound, however, Benedict Endnotes
sees it as speaking powerfully to the youth of the Church. Aaron Pidel, S.J., is a Jesuit from Augusta, Georgia, who recently
In the same Christmas address, Benedict recalls a personal completed his studies at the School of Theology and Ministry at Boston
highlight from World Youth Day in Cologne: “For all those College.
A Graced Moment:
Welcoming the New Roman Missal
cardinal roger m. mahony
“A faithful friend is a sturdy The revised Roman Missal will be English language. Indeed, the subtle
shelter…. A faithful friend is beyond introduced in parishes on November differences in English usage in the
price.” These words from the Book of 27, 2011, the First Sunday of Advent. United States are a good indication of
Sirach (6:15-16) resonate with all who The occasion offers an unprecedented the fact that there is no such thing as a
know the joy of friendship. A good opportunity for in-depth preparation single, perfect English translation.
friend is someone I know well, someone and thorough catechesis. The new
who knows me well. A faithful friend is translation reflects more fully the power A Eucharistic Church
a trusted companion who enriches my of the prayers of the Mass, both when The Catholic Church is a eucharistic
life, as I do for my friend. we are celebrating Eucharist and also Church. The coming months will be a
For Catholics, the Mass is where when we are sent forth to “go in peace time to consider again how and why this
our relationship with the Lord, who glorifying the Lord” with our lives. is so and to come to a new appreciation
is much more than a true friend, is Over these past 36 years as a priest of the Mass and its prayers. From
nurtured and strengthened. The Mass and bishop, I have celebrated Mass not the very first days when the disciples
itself is a “faithful friend” because we only in English but also in Spanish gathered, “they devoted themselves to
know it well, and our participation and Italian. Often I have been struck the teaching of the apostles and to the
draws us ever deeper into the grace by the accuracy of those translations communal life, to the breaking of the
of the Lord. Later this year we will be in contrast to our English version. I bread and to the prayers” (Acts 2:42).
introduced to a new translation of the can appreciate the work that went into “Breaking of the bread” refers, of course,
prayers of the Mass in the new Roman the new English translation, knowing to the celebration of the Eucharist. It was
Missal. Some are wary of this change— that no one translation can completely probably not until the third and fourth
perhaps the most significant change serve every English-speaking nation. centuries that ritual texts, or formularies,
in the liturgy since the reformed Am I satisfied with every single change were used for the celebration of Mass.
liturgy was first introduced after the in word or phrase? No. But since we Eucharistic Prayer II (once attributed to
Second Vatican Council. Such change will be using an English-language St. Hippolytus) probably emerged in the
is never easy, but perhaps a better missal that must serve many English- third century, and what we commonly
approach might be to welcome the speaking countries around the world, call Eucharistic Prayer I (or the Roman
new translation as a new friend about it is helpful to be mindful of the Canon) more than likely emerged in the
to lead us to a new moment of grace. great diversity and nuances of the mid-fourth century. Over the following
30 boston college | c 21 r e s o u r c e s | fall 2011
centuries, local bishops approved set and, most important, Catholic children deeply God’s saving work in and
formularies for Mass texts, and many and young people in understanding through the eucharistic mysteries.
of those texts found their way into the the new translation and, in turn, the The newly revised Roman Missal
precursors of the Roman Missal for use importance of the Eucharist in their is not simply an exercise in finding
by the Latin Church. lives. Perhaps there could be materials different words; rather, it is a fountain
Recent polls suggest that many online just for young people: for first of new insights into Catholic teaching
Catholics do not fully understand the Communion children and for young and praying.
truth that the Eucharist is the sacrament people preparing for confirmation. To be sure, the transition to the new
that gives us the real body, blood, soul, YouTube, Facebook, Twitter, and other translation will be a logistical challenge.
and divinity of Jesus Christ. The newly social media sites are ideal vehicles for Both the priest and the congregation
revised Missal provides an opportunity reaching out to this audience. USCCB will need to rely upon a variety of
to consider this and other truths of the resources are available through all of participation aids. Because there are
Catholic faith. these media. word changes from the very beginning
The timing is propitious. When the of the Mass until the dismissal, priests
Sacramentary was first published in will need to have the Roman Missal in
English some 40 years ago, there were front of them throughout the Mass;
fewer ways to communicate instantly the congregation will depend on pew
than there are today with smart phones, cards, hand missals, and hymnals.
tablets, and a plethora of computers. Initially this might feel awkward
This development puts us far along the because we are accustomed to praying
path in helping to prepare better for the and participating by heart, but we
reception of the newly revised Roman need to welcome the Roman Missal,
Missal. During the time of liturgical in a sense, as a new friend. It will take
reforms following the Second Vatican time to become fully acquainted with
Council, catechesis was inconsistent the Missal, and only through practice
and not always sufficient to prepare the From Translation to Understanding will that happen. Openness to this new
Church for what was being introduced. This preparation period for the experience will lead to hidden riches,
Today, catechesis is not limited to the newly revised Roman Missal is a way where Catholics learn something more
Sunday homily or faith formation to inform and catechize Catholics more about their faith and find new ways
classes. Two outstanding websites offer deeply. Over the years, for example, to express their devotion and love for
excellent resources online, through the priest has proclaimed, “The Lord the Lord. To ignore this invitation
download or for purchase. be with you.” And the congregation to friendship would be to deprive
The first site is that of the U.S. has responded, “And also with you.” ourselves of new opportunities and
Conference of Catholic Bishops, But the Latin text should have been new riches in our liturgy.
(USCCB) one of the very best: www. translated, “And with your spirit.” The I am convinced that the introduction
usccb.org/romanmissal. In addition response “And also with you” does not of the newly revised Roman Missal
to sample texts, commentaries, and capture the Christian meaning of the next November will be an inspiring
explanations, it provides a wide Latin, Et cum spiritu tuo. One of the moment in the life of the Church in our
variety of resources useful for parish earliest exchanges invoking reciprocal country and in other English-speaking
communities making final preparations blessings from God and God’s spirit is countries. The new words will invite a
for implementation. Seeing the found in the Book of Ruth (2:4): “...The fresh perspective as we pray, as though
current and the new texts side by side LORD be with you!” and they replied, viewing a work of art in a new light.
will help illustrate the richness of the “The LORD bless you!” This is a moment to enter more deeply
language in the new translation. The The early Christians who were into the greatest mystery of our faith,
second resource is the website of the baptized into the body of Christ had the Eucharist.
Federation of Diocesan Liturgical also received the Holy Spirit. They —
Commissions: www.fdlc.org. Included honored the presence of the Lord in Endnotes
among its many offerings are audio one another’s lives through this greeting Cardinal Roger M. Mahony is the
recordings of many of the prayers of and response (Dominus vobiscum/Et cum retired archbishop of Los Angeles.
the Missal. These will be particularly spiritu tuo), understood as a mutual
Cardinal Roger M. Mahony, “A Graced Moment:
helpful for priests in learning the style salutation and a sign of their union. The Welcoming the New Roman Missal,” America
and cadence of the new texts, so they power of this greeting and response is 204 (May 23, 2011).
can effectively proclaim them. far greater than “And also with you.”
Reprinted with permission of America Press Inc.
Parishes would be wise to make a Many of the newly translated texts (2004). All rights reserved.
special effort to involve catechumens allow all people to understand more
w w w . b c . e d u / c h u r c h 21 31
Anaphora of St. John Chrysostom
Priest: Let us stand well. Let us the name of the Lord. Hosanna to God ask, pray, and entreat You: Send down
stand in awe. Let us be attentive, that in the highest. Your Holy Spirit upon us and upon
we may present the holy offering in Priest (in a low voice): Together these gifts here presented.
peace. with these blessed powers, merciful Priest: And make this bread the
People: Mercy and peace, a sacrifice Master, we also proclaim and say: precious Body of Your Christ.
of praise. You are holy and most holy, You and Amen.
Priest: The grace of our Lord Jesus Your only begotten Son and Your Priest: And that which is in this
Christ, and the love of God the Father, Holy Spirit. You are holy and most cup the precious Blood of Your Christ.
and the communion of the Holy Spirit, holy, and sublime is Your glory. You so Amen.
be with all of you. loved Your world that You gave Your Priest: Changing them by Your
People: And with your spirit. only begotten Son so that whoever Holy Spirit. Amen. Amen. Amen.
Priest: Let us lift up our hearts. believes in Him should not perish, Priest: So that they may be to those
People: We lift them up to the but have eternal life. He came and who partake of them for vigilance of
Lord. fulfilled the divine plan for us. On soul, forgiveness of sins, communion
Priest: Let us give thanks to the the night when He was betrayed, or of Your Holy Spirit, fulfillment of
Lord. rather when He gave Himself up for the kingdom of heaven, confidence
People: It is proper and right. the life of the world, He took bread in before You, and not in judgment
Priest (in a low voice): It is proper His holy, pure, and blameless hands, or condemnation. Again, we offer
and right to sing to You, bless You, gave thanks, blessed, sanctified, broke, this spiritual worship for those who
praise You, thank You, and worship and gave it to His holy disciples and repose in the faith, forefathers,
You in all places of Your dominion; apostles saying: fathers, patriarchs, prophets, apostles,
for You are God ineffable, beyond Priest: Take, eat, this is my Body preachers, evangelists, martyrs,
comprehension, invisible, beyond which is broken for you for the confessors, ascetics, and for every
understanding, existing forever and forgiveness of sins. righteous spirit made perfect in faith.
always the same; You and Your only People: Amen. Priest: Especially for our most
begotten Son and Your Holy Spirit. Priest (in a low voice): Likewise, holy, pure, blessed, and glorious Lady,
You brought us into being out of after supper, He took the cup, saying: the Theotokos and ever virgin Mary.
nothing, and when we fell, You raised Priest: Drink of it all of you; this is People: It is truly right to bless
us up again. You did not cease doing my Blood of the new Covenant, which you, Theotokos, ever blessed, most
everything until You led us to heaven is shed for you and for many for the pure, and mother of our God. More
and granted us Your kingdom to come. forgiveness of sins. honorable than the Cherubim, and
For all these things we thank You and People: Amen. beyond compare more glorious than
Your only begotten Son and Your Holy Priest (in a low voice): the Seraphim, without corruption
Spirit; for all things that we know Remembering, therefore, this you gave birth to God the Word. We
and do not know, for blessings seen command of the Savior, and all that magnify you, the true Theotokos.
and unseen that have been bestowed came to pass for our sake, the cross, Priest (in a low voice): For
upon us. We also thank You for this the tomb, the resurrection on the St. John the prophet, forerunner,
liturgy which You are pleased to accept third day, the ascension into heaven, and Baptist; for the holy glorious
from our hands, even though You are the enthronement at the right hand of and most honorable Apostles, for
surrounded by thousands of Archangels the Father, and the second, glorious Saint(s) (Name(s)) whose memory we
and tens of thousands of Angels, by the coming. commemorate today; and for all Your
Cherubim and Seraphim, six-winged, Priest: We offer to You these gifts saints, through whose supplications,
many-eyed, soaring with their wings, from Your own gifts in all and for all. O God, bless us. Remember also all
Priest: Singing the victory hymn, People: We praise You, we bless who have fallen asleep in the hope of
proclaiming, crying out, and saying: You, we give thanks to You, and we resurrection unto eternal life. (Here
People: Holy, holy, holy, Lord pray to You, Lord our God. the priest commemorates the names
Sabaoth, heaven and earth are filled Priest (in a low voice): Once again of the deceased.) And grant them
with Your glory. Hosanna in the we offer to You this spiritual worship rest, our God, where the light of Your
highest. Blessed is He who comes in without the shedding of blood, and we countenance shines. Again, we ask You,
w w w . b c . e d u / c h u r c h 21 33
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