{"id":58418,"date":"2021-11-22T13:37:02","date_gmt":"2021-11-22T19:37:02","guid":{"rendered":"https:\/\/praytellblog.com\/?p=58418"},"modified":"2021-11-29T11:22:29","modified_gmt":"2021-11-29T17:22:29","slug":"the-eucharist-of-the-church","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2021\/11\/22\/the-eucharist-of-the-church\/","title":{"rendered":"The Eucharist OF the Church"},"content":{"rendered":"

Commenting on a draft of \u201cThe Mystery of the Eucharist in the Life of the Church,\u201d<\/a> both Kevin Irwin<\/a> and Fritz Bauerschmidt<\/a> wonder whether it devotes excessive attention to questions of personal worthiness to receive Communion. Commenting on the final version of the document, Teresa Berger<\/a> wonders about silence on the question of climate change.<\/p>\n

I share these concerns. Here, though, I want to spend time on the document\u2019s presentation of sacrifice, of the significance of the communicant\u2019s \u201cAmen,\u201d and of the meaning of liturgical participation.<\/p>\n

On sacrifice, paragraph 14 states:<\/p>\n

As a memorial the Eucharist is not another sacrifice, but the re-presentation of the sacrifice of Christ by which we are reconciled to the Father.\u00a0 It is the way by which we are drawn into Jesus\u2019 perfect offering of love, so that his sacrifice becomes the sacrifice of the Church.\u00a0 As Pope Benedict XVI wrote,<\/p>\n

The remembrance of his perfect gift consists not in the mere repetition of the Last Supper, but in the Eucharist itself, that is, in the radical newness of Christian worship.\u00a0 In this way, Jesus left us the task of entering into his \u201chour.\u201d \u00a0The Eucharist draws us into Jesus\u2019 act of self-oblation.\u00a0 More than just statically receiving the incarnate Logos<\/em>, we enter into the very dynamic of his self-giving.<\/p><\/blockquote>\n

\u201cThe sacrifice of the Church.\u201d This phrase could be understood as referring to something the Church is offering to God, something that is other<\/em> than the Church itself. Augustine, however, asserts in City of God <\/em>that this sacrifice is of the Church in the sense (also) that the Church is<\/em> the sacrifice: \u201cthe whole redeemed city, that is the congregation and fellowship of the saints, is offered to God as a universal sacrifice through the great priest who, in his passion, offered himself for us in the form of a servant, to the end that we might be the body of such a great head\u201d (Book X, 6). Later, in the same section, Augustine writes: \u201cThis is the sacrifice of Christians: although many, one body in Christ. And this is the sacrifice of the altar (which is well known to the faithful), where it is made plain to her that, in the offering she makes, she herself is offered.\u201d Hence, Eucharistic Prayer III asks that the assembly be made an \u201ceternal offering\u201d to God and Eucharistic Prayer IV asks that those gathered \u201cmay truly become a living sacrifice in Christ to the praise of your glory.\u201d Eucharistic Prayer for Reconciliation II speaks in the same vein:<\/p>\n

Holy Father, we humbly beseech you
\nto accept us also, together with your Son,
\nand in this saving banquet
\ngraciously to endow us with his very Spirit,
\nwho takes away everything
\nthat estranges us from one another.<\/p><\/blockquote>\n

Suppose \u201cThe Mystery of the Eucharist in the Life of the Church\u201d had spoken in this way of the sacrifice of the Church, adding also what Lumen Gentium<\/em> 34 says about the daily \u201cspiritual sacrifices\u201d of Christians: \u201cTogether with the offering of the Lord\u2019s body, they are most fittingly offered in the celebration of the Eucharist. Thus, as those everywhere who adore in holy activity, the laity consecrate the world itself to God.\u201d How might these words shape an understanding that the Eucharist is of<\/em> the assembly and not over against<\/em> the assembly?<\/p>\n

On the communicant\u2019s \u201cAmen,\u201d \u201cThe Mystery of the Eucharist in the Life of the Church\u201d states in paragraph 6: \u201cYet, we also know that he is present to us in a way that binds us together as one body, which we proclaim by our \u2018Amen\u2019 in responding to the invitation: \u2018The Body of Christ.\u2019\u201d<\/p>\n

And it adds in paragraph 22:<\/p>\n

When the Eucharist is distributed and the minister says,\u201cthe Body of Christ,\u201d we are to look not simply at what is visible before our eyes, but at what it has become by the words of Christ and the gift of the Holy Spirit \u2013 the Body of Christ. The communicant\u2019s response of \u201cAmen\u201d is a profession of faith in the Real Presence of Christ and reflects the intimate personal encounter with him, with his gift of self, that comes through reception of Holy Communion.<\/p><\/blockquote>\n

Elsewhere, the text talks about Eucharist as sign and cause of communion (paragraph 25 for example). Once again, however, Augustine offers an important word for us to consider, this time from Sermon 272:<\/p>\n

So if you want to understand the body of Christ, listen to the apostle telling the faithful,\u201cYou, though, are the body of Christ and its members\u201d (1 Cor 12:27). So if it\u2019s you that are the body of Christ and its members, it\u2019s the mystery meaning you that has been placed on the Lord\u2019s table; what you receive is the mystery that means you. It is to what you are that you reply Amen, and by so replying you express your assent. What you hear, you see, is \u201cThe body of Christ,\u201d and you answer, \u201cAmen.\u201d So be a member of the body of Christ, in order to make that \u201cAmen\u201d true.<\/p><\/blockquote>\n

Suppose the \u201cThe Mystery of the Eucharist in the Life of the Church\u201d had spoken in this way about the \u201cAmen.\u201d This word affirms not only belief in Real Presence. Rather, it affirms belief in the Real Presence in the sacramental elements that is utterly bound up with the assembly as (also) Body of Christ. How might Augustine\u2019s words affirm that the Eucharist is of<\/em> the assembly?<\/p>\n

In paragraph 31, the document has this to say about participation in liturgy:<\/p>\n

We actively and consciously participate by giving our full attention to the words being spoken in the prayers and the Scriptures, even if we have heard them hundreds of times before. We do so also by listening to the homily and reflecting upon how the Lord may be speaking to us through his ordained minister. We are actively giving thanks when we join in singing and in the responses; when we kneel, stand, and sit; and when we pay attention to the liturgical seasons where the entire history of what God has done for us, in and through his Son, is revealed to us.<\/p><\/blockquote>\n

The document elsewhere points out that the Eucharist directs the assembly to social concerns (hear the cry of the poor in paragraph 40 for example), but \u201cparticipation\u201d in liturgy is restricted to the actions noted in 31. These actions are part of what Mark Searle characterized as \u201cLevel 1\u201d of participation in liturgy. There are other levels.\u00a0 Concerning Level 2, Searle wrote:<\/p>\n

In the New Testament . . . cultic terms such as \u201cpriest,\u201d \u201csacrifice,\u201d \u201cworship,\u201d and \u201cliturgy\u201d are used to refer not to Christian ritual but to Christ and his \u201cobedience unto death\u201d and secondly, to the ongoing life of the Christian community, lived in conformity to Christ . . . . For our prayer to be acceptable . . . it must consist of our being drawn into a living participation in Christ\u2019s own sacrifice of obedience.\u201d<\/p><\/blockquote>\n

Yes, in paragraph 14 \u201cThe Mystery of the Eucharist in the Life of the Church\u201d quoted Benedict XVI on the Eucharist drawing us into Jesus\u2019 self-offering, but Searle points out that being drawn<\/em> and moving into<\/em> this self-offering is a matter of liturgical participation<\/em>. And there is a Level 3:<\/p>\n

Ultimately . . . full, conscious, and active participation in the liturgy of the Church means nothing less than full, conscious, active participation in the life of grace, lived and manifested individually and collectively, as union with God and communion with all of humanity.<\/p><\/blockquote>\n

In its concluding section, \u201cThe Mystery of the Eucharist in the Life of the Church\u201d correctly notes that the Eucharist sends us forth into the world as missionary disciples. It does not, however, speak of the life of such disciples as a matter of a liturgy that consecrates the world itself to God (Lumen Gentium <\/em>34). Suppose the document connected those dots.<\/p>\n

Perhaps drawing on the insights of Saint Augustine and Mark Searle and drawing as well on Lumen Gentium<\/em> and the texts taken above from Eucharistic Prayers would yield a document that better speaks to the Catholic faithful today.<\/p>\n

[The passages from Mark Searle are from Mark Searle, Called to Participate: Theological, Ritual, and Social Perspectives<\/em><\/a>, eds. Barbara Searle and Anne Y. Koester (Collegeville, MN: Liturgical Press, 2006), 27; 38.]<\/p>\n","protected":false},"excerpt":{"rendered":"

\u201cThe sacrifice of the Church”\u00a0could be understood as referring to something the Church is offering to God, something that is other than the Church itself.\u00a0<\/p>\n","protected":false},"author":52,"featured_media":58419,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[3119,9,19,17],"tags":[],"class_list":["post-58418","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-the-plaza-new-ws","category-bcdw-usccb","category-mass","category-liturgical-spirituality"],"yoast_head":"\nThe Eucharist OF the Church - Home<\/title>\n<meta name=\"description\" content=\"\u201cThe sacrifice of the Church"\u00a0could be understood as referring to something the Church is offering to God, something that is other than the Church itself.\u00a0\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, 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Brunk","image":{"@type":"ImageObject","inLanguage":"en-US","@id":"https:\/\/praytellblog.com\/wp-content\/uploads\/2024\/05\/Headshot-2024-96x96.jpg?crop=1","url":"https:\/\/praytellblog.com\/wp-content\/uploads\/2024\/05\/Headshot-2024-96x96.jpg?crop=1","contentUrl":"https:\/\/praytellblog.com\/wp-content\/uploads\/2024\/05\/Headshot-2024-96x96.jpg?crop=1","caption":"Timothy Brunk"},"description":"Dr. Timothy Brunk is Associate Professor of Liturgical and Sacramental Theology in the Department of Theology and Religious Studies at Villanova University.\u00a0 He holds a doctorate from Marquette University, a Master of Arts degree in pastoral studies from Seattle University, a Master of Arts in theology from Boston College, and a Bachelor\u2019s degree from Amherst College.\u00a0 He is the author of fifteen journal articles and two books, including The Sacraments and Consumer Culture (Liturgical Press, 2020), which the Catholic Media Association recognized at its annual meeting as the first-place winner in the category of books on the sacraments.","url":"https:\/\/praytellblog.com\/index.php\/author\/tbrunk\/"}]}},"jetpack_featured_media_url":"https:\/\/praytellblog.com\/wp-content\/uploads\/2021\/11\/PrayTell-76-image.jpg","jetpack_sharing_enabled":true,"jetpack_likes_enabled":true,"_links":{"self":[{"href":"https:\/\/praytellblog.com\/index.php\/wp-json\/wp\/v2\/posts\/58418","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/praytellblog.com\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/praytellblog.com\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/praytellblog.com\/index.php\/wp-json\/wp\/v2\/users\/52"}],"replies":[{"embeddable":true,"href":"https:\/\/praytellblog.com\/index.php\/wp-json\/wp\/v2\/comments?post=58418"}],"version-history":[{"count":5,"href":"https:\/\/praytellblog.com\/index.php\/wp-json\/wp\/v2\/posts\/58418\/revisions"}],"predecessor-version":[{"id":58482,"href":"https:\/\/praytellblog.com\/index.php\/wp-json\/wp\/v2\/posts\/58418\/revisions\/58482"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/praytellblog.com\/index.php\/wp-json\/wp\/v2\/media\/58419"}],"wp:attachment":[{"href":"https:\/\/praytellblog.com\/index.php\/wp-json\/wp\/v2\/media?parent=58418"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/praytellblog.com\/index.php\/wp-json\/wp\/v2\/categories?post=58418"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/praytellblog.com\/index.php\/wp-json\/wp\/v2\/tags?post=58418"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}