{"id":30127,"date":"2015-05-12T10:32:54","date_gmt":"2015-05-12T15:32:54","guid":{"rendered":"https:\/\/praytellblog.com\/?p=30127"},"modified":"2015-05-12T10:32:54","modified_gmt":"2015-05-12T15:32:54","slug":"that-long-moment-of-consecration","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2015\/05\/12\/that-long-moment-of-consecration\/","title":{"rendered":"That Long Moment of Consecration"},"content":{"rendered":"<p>Maybe this is just me, but it seems that many of us like to look for moments that are significant\u2014moments which we can identify explicitly as life-changing, emotion-filled, and meaningful. Technology, of course, helps us with this\u2014we\u2019ve had cameras snapping and flashing at us for years, camcorders have blinked and gone, and present-day computers-in-our-pockets not only capture moments but allow us to immediately interpret them, decorating each experience-turned-image with captions and commentary. \u00a0We consistently seek to capture that magic moment, and explain how it was ours.<\/p>\n<p>It seems that constructing and interpreting our personal narratives is a very natural thing do. And yet, I\u2019m left remembering all those potentially significant moments in my personal past which I <em>wanted <\/em>to receive with great intensity\u2014and yet, in reality, <em>know<\/em> that those moments underwhelmed me at best and disappointed me at worst. I am ashamed to say I recall each moment of my Christian initiation this way\u2014spread out as it was (and photographed) over 17 years. I was blessed to be baptized as an infant, but I don\u2019t remember it. For my eight-year-old self, the memory that crowds to the front of my brain from my First Communion day is the little boy next to me, grinning as he threw back his head to show me the unchewed host stuck to the roof of his mouth. At my confirmation, I so wanted to \u201cfeel\u201d differently, to feel my heart burning within me, to imagine the Holy Spirit alighting on my head like a tongue of flame. I stood there, our bishop anointed me, and I felt nothing.<\/p>\n<p>This pressure to feel specific moments\u2014and be disappointed when they do not feel as they ought or should\u2014is something of a tragedy for the Western world. We want each moment to be an identifiable, quantifiable, qualifiable thing, in which we can pinpoint the sign, word, or thought that changes our lives. The problem, though, is that transformations don\u2019t happen this way. Ritual doesn\u2019t work this way. And neither does the liturgical life.<\/p>\n<p>I realize this challenge\u2014that the liturgical life does not involve a pinpointed moment of change\u2014raises obvious counter-arguments when the summit and font of the Christian life, the Eucharist, is considered. Change is described with the matter of faith, \u201ctransubstantiation,\u201d in the act of \u201cconsecration.\u201d As the Council of Trent described, \u201cby the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood.\u201d (<a href=\"http:\/\/www.vatican.va\/archive\/ccc_css\/archive\/catechism\/p2s2c1a3.htm\" target=\"_blank\">Council of Trent (1551): DS 1642, <em>cf Catechism<\/em> 1376<\/a>). The <em>General Instruction of the Roman Missal<\/em> likewise describes: \u201cby means of the words and actions of Christ, that Sacrifice is effected which Christ himself instituted during the Last Supper\u201d (<a href=\"http:\/\/www.usccb.org\/prayer-and-worship\/the-mass\/order-of-mass\/liturgy-of-the-eucharist\/index.cfm\" target=\"_blank\"><em>GIRM<\/em> 79<\/a>).<\/p>\n<p>Indeed, it is precisely with the <em>word <\/em>of Christ\u2014uttered by the presider in a singular moment\u2014that we understand Christ to become truly present in the eucharistic species through the power of the Holy Spirit. As the <em>Catechism of the Catholic Church<\/em> teaches, in the institution narrative, \u201cthe power of the words and the action of Christ, and the power of the Holy Spirit, make sacramentally present under the species of bread and wine Christ&#8217;s body and blood, his sacrifice offered on the cross once for all\u201d (<a href=\"http:\/\/www.vatican.va\/archive\/ccc_css\/archive\/catechism\/p2s2c1a3.htm\" target=\"_blank\"><em>Catechism <\/em>1353<\/a>).<\/p>\n<p>Our Western rite lifts up this one moment\u2014literally\u2014in the visual cue of the elevation, and offers the added aural emphasis of bell-ringing. It is abundantly clear that a \u201cchange\u201d has happened, and that it is significant.<\/p>\n<p>But what happens to me when I don\u2019t feel my heart burning within me, as I should? What if I do not fall to the ground in wonder, as I should? This pressure, or expectation, to \u201cfeel\u201d at certain times can be destructive to the authentic full, conscious, and active participation to which we are called (<a href=\"http:\/\/www.vatican.va\/archive\/hist_councils\/ii_vatican_council\/documents\/vat-ii_const_19631204_sacrosanctum-concilium_en.html\" target=\"_blank\"><em>Sacrosanctum Concilium <\/em>14<\/a>). How can I be fully present and attentive to the Church\u2019s Eucharist if I am self-focusedly concerned about how <em>I am responding<\/em>\u2014or not responding\u2014to the complex mystery which is before me?<\/p>\n<p>Though we did not discuss our various failures at attending to moments of our sacramental journies, questioning the \u201cwhen\u201d of eucharistic change was a point of discussion amongst my students in what came to be called \u201cthe Mass Class.\u201d Regarding Eucharistic praying, the students were particularly struck by an observation highlighted by liturgical theologian Kevin Irwin, in his <em>Models of the Eucharist<\/em> (Paulist Press 2005): that Eastern and Western liturgical traditions have distinctive ways of understanding Eucharistic transformation. The West emphasizes \u201ca moment\u201d for consecration, while Eastern eucharistic theology notes the whole of the prayer is to be understood as consecratory. What implications does this \u201clong moment of consecration,\u201d as one student so aptly described this Eastern understanding, have for a Western understanding of the Eucharist, understanding of the liturgical life, or understanding of ourselves?<\/p>\n<p>For me, imagining that our transformation into Christ is not the work of an instant, but is the grace-filled work of many moments, gives me hope. Perhaps I did not fail in my baptism. Or my First Holy Communion. Or my Confirmation. Perhaps I did not waste those \u201cmoments\u201d in inattentiveness, distractedness, disappointment, or sleep. Just as the miracle of the Eucharist is not only understood as an isolated moment, each of these sacramental moments might be beginnings in this long moment of transformation in Christ. Neither does the Eucharist refer us back to one moment. As Pope St. John Paul II described in his <em>Ecclesia de Eucharistia <\/em>, the gift of the Eucharist to the Church is the \u201cperennial making present of the Paschal Mystery\u201d (<a href=\"http:\/\/www.vatican.va\/holy_father\/special_features\/encyclicals\/documents\/hf_jp-ii_enc_20030417_ecclesia_eucharistia_en.html\" target=\"_blank\"><em>EE <\/em>5<\/a>). Not one moment of Jesus\u2014his last supper, his suffering, his death, his sacrifice, or his rising\u2014but the whole multiplicity and complexity of Christ\u2019s Paschal mystery is the context for the memorial of the Eucharist.<\/p>\n<p>Turning back to us, perhaps this long moment of consecration can give us hope\u2014and serve as a metaphor for our long pilgrimage toward the Christ-life. Surely, some moments are more memorable, or more pleasing, than others. Memorable moments also give us regret, pain, and sadness. But, in the Christian liturgical life, the meantime of the Liturgy and sacraments is not composed of one moment, but of many. Thank goodness.\u00a0 In every moment, remembering his mercy, our failures, and our moments in which we are as Christ would want us to be, let us give thanks that Christ embraces all.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>We want each moment to be an identifiable, quantifiable, qualifiable thing, in which we can pinpoint the sign, word, or thought that changes our lives. The problem, though, is that transformations don\u2019t happen this way. Ritual doesn\u2019t work this way. And neither does the liturgical life.<\/p>\n","protected":false},"author":55,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[19,17],"tags":[],"class_list":["post-30127","post","type-post","status-publish","format-standard","hentry","category-mass","category-liturgical-spirituality"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.3 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>That Long Moment of Consecration - Home<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/praytellblog.com\/index.php\/2015\/05\/12\/that-long-moment-of-consecration\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"That Long Moment of Consecration - Home\" \/>\n<meta property=\"og:description\" content=\"We want each moment to be an identifiable, quantifiable, qualifiable thing, in which we can pinpoint the sign, word, or thought that changes our lives. 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Harmon, Ph.D., is Project Director for the Obsculta Preaching Initiative at Saint John\u2019s School of Theology and Seminary in Collegeville, Minnesota. \u202fA Roman Catholic pastoral liturgist and American Catholic historian, Harmon is a graduate of the University of Notre Dame\u2019s liturgical studies program.\u202f She has contributed over a dozen articles and chapters to the fields of both liturgical studies and American Catholicism.\u202f She is the author of\u202f There Were Also Many Women There: Lay Women in the Liturgical Movement in the United States, 1926-1959\u202f(Collegeville: Liturgical Press, 2013) and\u202fMary and the Liturgical Year: A Pastoral Resource\u202f (Chicago: Liturgy Training Publications, 2023). 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