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	December 2004 47th Year No.12 Internet Edition Page 2 Click below for Page 1 Page 3 Page 4 Page 5 Home

The Dignity of the Eucharistic Celebration
From the Encyclical Letter of His Holiness Pope John Paul II,Chapter V
“On The Eucharist in its Relationship to the Church”

Reading the account of the institution of the Eucharist in the Synoptic Gospels, we are struck by the simplicity and the “solemnity” with which Jesus, on the evening of the Last Supper, instituted this great sacrament. There is an episode which in some way serves as its prelude: the anointing at Bethany. A woman, whom John identifies as Mary the sister of Lazarus, pours a flask of costly ointment over Jesus’ head, which provokes from the disciples - and from Judas in particular (cf. Mt 26:8; Mk 14:4; Jn 12:4) an indignant response, as if this act, in light of the needs of the poor, represented an intolerable “waste”. But Jesus’ own reaction is completely different. While in no way detracting from the duty of charity towards the needy, for whom the disciples must always show special care - “the poor you will always have with you” (Mt 26, 11; Mk 14:7; cf. Jn 12:8) - he looks towards his imminent death and burial, and sees this act of anointing as an anticipation of the honour which his body will continue to merit even after his death, indissolubly bound as it is to the mystery of his person.

The account continues, in the Synoptic Gospels, with Jesus’ charge to the disciples to prepare carefully the “large upper room” needed for the Passover meal (cf. Mk 14:15; Lk 22: 12) and with the narration of the institution of the Eucharist. Reflecting at least in part the Jewish rites of the Passover meal leading up to the singing of the Hallel (cf. Mt 26:30; Mk 14:26), the story presents with sobriety and solemnity, even in the variants of the different traditions, the words spoken by Christ over the bread and wine, which he made into concrete expressions of the handing over of his body and the shedding of his blood. All these details are recorded by the Evangelists in the light of a praxis of the “breaking of the bread” already well-established in the early Church. But certainly from the time of Jesus on, the event of Holy Thursday has shown visible traces of a liturgical “sensibility” shaped by Old Testament tradition and open to being reshaped in Christian celebrations in a way consonant with the new content of Easter.

48.. Like the woman who anointed Jesus in Bethany, the Church has feared no “extravagance”, devoting the best of her resources to expressing her wonder and adoration before the unsurpassable gift of the Eucharist. No less than the first disciples charged with preparing the “large upper room”, she has felt the need, down the centuries and in her encounters with different cultures, to celebrate the Eucharist in a setting worthy of so great a mystery. In the wake of Jesus’ own words and actions, and building upon the ritual heritage of Judaism, the Christian liturgy was born. Could there ever be an adequate means of expressing the acceptance of that self-gift which the divine Bridegroom continually makes to his Bride, the Church, by bringing the Sacrifice offered once and for all on the Cross to successive generations of believers and thus becoming nourishment for all the faithful? Though the idea of a “banquet” naturally suggests familiarity, the Church has never yielded to the temptation to trivialize this “intimacy” with her Spouse by forgetting that he is also her Lord and that the “banquet” always remains a sacrificial banquet marked by the blood shed on Golgotha. The Eucharistic Banquet is truly a “sacred” banquet, in which the simplicity of the signs conceals the unfathomable holiness of God: 0 sacrum convivium, in quo Christus sumitur! The bread which is broken on our altars, offered to us as wayfarers along the paths of the world, is pan is angelorum, the bread of angels, which cannot be approached except with the humility of the centurion in the Gospel: “Lord, I am not worthy to have you come under my roof” (Mt 8:8; Lk 7 :6).

49. With this heightened sense of mystery, we understand how the faith of the Church in the mystery of the Eucharist has found historical expression not only in the demand for an interior disposition of devotion, but also in outward forms meant to evoke and emphasize the grandeur of the event being celebrated. This led progressively to the development of a particular form of regulating the Eucharistic liturgy, with due respect for the various legitimately constituted ecclesial traditions. On this foundation a rich artistic heritage also developed. Architecture, sculpture, painting and music, moved by the Christian mystery, have found in the Eucharist, both directly and indirectly, a source of great inspiration.

Such was the case, for example, with architecture, which witnessed the transition, once the historical situation made it possible, from the first places of Eucharistic celebration in the domus or “homes” of Christian families to the solemn basilicas of the early centuries, to the imposing cathedrals of the Middle Ages, and to churches, large and s small, which gradually sprang up throughout the lands touched by Christianity. The designs of altars and tabernacles within Church interiors were often not simply motivated by artistic inspiration but also by a clear understanding of the mystery. The same could be said for sacred music, if we but think of the inspired Gregorian melodies and the many, often great, composers who sought to do justice to the liturgical texts of the Mass. Similarly, can we overlook the enormous quantity of artistic production, ranging from fine craftsmanship to authentic works of art, in the area of Church furnishings and vestments used for the celebration of the Eucharist?

It can be said that the Eucharist, while shaping the Church and her spirituality, has also powerfully affected “culture,” and the arts in particular.

The Lack of Clarity Regarding the Eucharistic Origin of The Preferential Option for the Poor

From Bishop Gabriel Malzaire’s Doctoral Thesis in
Sacred Theology Rome 2000, Chapter V
‘The insights of Paul VI on Eucharistic Orthopaxy as a Legacy and Challenge for Contemporary Catholic Theology

According to Paul VI, the poverty and suffering of Jesus are present in the eucharistic elements, and this fact constitutes the basis of the moral practice of the Church, that is, its mission to act as the Lord did, who became one of the poor and yet advocated that their needs be alleviated by his followers. There is no doubt that, for Paul VI, Christians are obliged to recognise Christ in the poor once the eucharistic celebration is over. In fact, he called the poor the sacrament of Christ, a reality which is mystically and analogously related to the sacrament of the Eucharist. Yet the Pope did not explain in a fully adequate manner how the two realities - being present at and receiving the sacrament of the Eucharist and taking part in the mission of the Church among the poor and the suffering who are the social sacrament of Christ - are bound together. Certainly, the main purpose of Paul VI in presenting the practico-social dimension of the Eucharist was to show how the reception of this sacrament should, .in order to be sincere and complete, promote in the Church a prominent and credible social love. He wanted to state firmly that the Eucharist is meant not only to bestow an interior grace but also to initiate a social responsibility. This entails denouncing injustice and indifference, promoting a more fair distribution of the goods of the world among the poor and placing the suffering in a preferential position. As the real symbol of the liberating’ justice and love of Jesus, the Eucharist obliges Christians to regard the gift of sanctifying grace received at communion as an illumination of the mind and a strengthening of the will regarding the commitment to the cause of the poor and suffering. This means assuring that their hunger and thirst are satisfied, or their pain is eased as much as possible.

As has been shown in this study, Paul VI explained that eucharistic grace should heighten the social consciousness of Christians so that, outside the context of the Lord’s Supper, they might act selflessly. However, many Catholics would regard the disturbing plight of the needy as a harsh reality to avoid rather than as the real and visible presence of Christ in their world. What is true regarding the real and hidden presence of Jesus in the consecrated bread and wine on the altar is far removed, in their mind, from starvation and torture. Yet, the fact remains that Paul VI formulated the startling statement that the presence of Christ in the poor and suffering is a reality analogous to his presence in the host. Thus, the Pope urged that the interrelationship between these forms of presence be recognised and serve to inform one’s moral choices without making an option for one which excludes the other. The problem persists nonetheless that Paul VI did not state whether the poor and the suffering are encountered after leaving the eucharistic celebration, or whether they are already met, at least symbolically, in the broken bread and in the handed-over wine, that is, in the eucharistic elements on the altae9. Or should Paul VI have made it more clear that the needy and the suffering members of the eucharistic assembly itself are also a special sacrament of Christ for all the others and therefore merits preferential consideration?

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Saint of the Month
Saint of The Eucharist
Saint Francis Xavier
December 3rd

by Sr. Theresa Corbie, S.J.C.

St. Francis Xavier was born in Spanish Navarre, at the castle of Xavier, near Pamplona., on 7 April 1506, the youngest of a large family. His native tongue was Basque. He went to the University of Paris when he was eighteen, entered the College of St. Barbara (Sainte Barbe) and in 1528 gained the degree of licentiate. Here it was that he met Ignatius Loyola and, though he did not at once submit himself to his influence he was one of the band of seven; the first Jesuits, who vowed themselves to the service of God at Montmartre in 1534. With them he received the priesthood at Venice, three years later and in 1540, St. Ignatius appointed him. to join Fr- Simon Rodrigues on the first missionary expedition the Society sent out, to the East Indies.

King John III retained Rodriguez at Lisbon. Before Francis Xavier, accompanied by two assistants at last sailed, on his thirty-fifth birthday, April 7, 1541, the kU1g delivered to him briefs from the Pope in which Francis Xavier was constituted apostolic nuncio in the East.

There were all sorts of people among the ship’s company and passengers, most of them very unsavoury characters. Francis began, what he called “apostolic conversation” by exercising that personal charm and social grace which were to be his great missionary weapon. Quite simply he won the trust of all nine hundred people on the crowded and uncomfortable galleon. He began to see what must be his way of manipulating human nature towards God’s purposes. To charm, to relax, to gain access to secret hearts - and then, God willing, to win them to his Faith.

The scandalous behaviour of the Christians in Goa. was like a challenge to Francis Xavier and he opened his mission with them, instructing them in the principles of religion and forming the youth to the practice of virtue. For the local people, he walked through the streets ringing a bell to summon the children and idlers and old men followed him and when he thought he had a large enough congregation, he would stop and in the few words of the language of the people would say and repeat whatever he judged to be nearest to their understanding of God’ slaw. He versified the truths of religion to fit popular tunes.

Francis did not limit his apostolate to the town of Goa. His sphere of activity extended all over South India, from Goa to Cape Comorin and Karthal, across the Manaar Strait of Ceylon. across the Sea of Bengal to the Moluccas, to Malacca. to the Spice Islands, and up tbrough the China Sea to Japan. He became a legend wherever he passed and stories of his miracles were truly extraordinary,

It is recorded that he was scheduled one day to transact some business with the Viceroy. When St. Francis’ young assistant, Andrew, was sent to remind him of the time, he found the saint sitting on a low stool before the tabernacle, his face tilted upward and his hands folded across his chest. Hesitating to disturb him, Andrew finally whispered his message, but St. Francis did not respond, Two hours later he was found in the same position, but this time Andrew was successful in rousing him. When St. Francis learned how long he had been in ecstasy, he at once prepared for his appointment. But hardly had he left his dwelling when, walking down the street, he once again fell into a rapture. He stood motionless in the street until nightfall when he emerged from his ecstasy and returned to his home. “My son,” he said to Andrew, “we must visit the Viceroy another day. This day God has willed for Himself alone.”

Francis wished to get into China which was closed to foreigners and while waiting on the island of Sancian (Shang-chwan) off the coast of China to get secretly into China, he fell ill on November 21 of a fever. Without proper care or even shelter, he grew weaker till in the early morning of Saturday December 3, 1552, with the name of Jesus on his lips, he rendered his soul to his Creator and Lord with great repose and quietude. He was buried on the island. Later his body was brought to Goa and enshrined in the church of the Good Jesus, He was canonized in 1622, along with Ignatius Loyola, Teresa of Avila, Philip Neri and Isidore the Husbandman.

Joy at The Mount of Olives


Fr. Peter Caesar, Prior

It was Advent on December the 8th, but in Martinique, as in most of the Caribbean, Christmas was in the air. And when one thinks of Christmas time in Martinique, one word springs to mind, “bouchon” or traffic jam! The “bouchon” on the road to Terreville that morning was different. Although it was a working day, the crowd was heading towards the Benedictine Priory of Notre Dame du Mont des Oliviers to celebrate the feast of the Immaculate Conception.

This year’s feast was special. Another young Martiniquan was going to profess his first vows as a Benedictine monk for a period of three years. It was a moment of great joy for the community which has struggled for vocations, like many monasteries all over the world today. But there are fresh buds shooting forth and a new sense of hope. There are now three young Martiniquans in the community : Bro. Thierry Jerome, who is two years away from solemn profession, Bro. Gaitan Cademalt, a postulant and Bro. Sebastian Baste who was about to make his first vows. All three are gifted in their own way, all play the Kora, a traditional African harp which adds a unique tone and dignity to the chanting of the psalms.

In the packed church the excitement was palpable beneath the hushed silence that marks the monastic “statio” or period of quiet prayer before the eucharistic liturgy. In the front pew knelt Bro. Sebastian’s father Emmanuel Baste, an electrician, and his wife Antionette, who together run a religious bookshop in their home parish of St. Joseph. Also present were Bro.Sebastian’s sisters Isabelle and Virgine, as well as his 86 year old aunt, Sr. Jerome, of the Sisters of St. Paul de Chartres. His brother, Jimmy, a seminarian for the Archdiocese of Fort-de-France, was unable to attend, as he is currently studying communications in Paris.As the monks solemnly processed into the sanctuary for the chanting of the entrance song Gregorian style, those who regularly attend Mass at the monastery would have noticed a few new faces in the procession. There was Max Michel, a seminarian from the parish of Redout, deacon Yves Boby, a permanent deacon attached to the Cathedral and the church of Balata, Msgr. Patrick Anthony, a friend of the monastery visiting from St. Lucia, and Fr. Yves Brocove, a priest from Togo who is now parish priest of Bro. Sebastian’s parish of St. Joseph. Master of Ceremonies for the occasion was Bro. Sylvester Laurencin. Today his usual role of animator was taken over by a choir master and musician friend of the monastery, Gaby Paulo.


Brother playing the Kora

The profession ceremony itself was beautifully simple. After the gospel, the principal celebrant, Dom Peter Caesar, prior, took his seat before the altar. The novice master and sub-prior, Pere Gaston, directed brother Sebastian to him for the interrogation. Seated before the prior the candidate listened to his words of wisdom on monastic life and the example of the Blessed Virgin Mary. After the homily came the most touching moment of the ceremony. The young monk stood before his Prior, his religious community and a packed church of relatives, friends and well-wishers and solemnly promised to live according to the Rule of St. Benedict for a period of three years. He signed the charter showed it to the prior and placed it on the altar. Returning before the prior he stood with arms extended and chanted the haunting monastic song of supplication ‘Suscipe me Domine” (‘Support me O Lord”). By the time he had finished the triple incantation and was vested with the monastic cowl, there was not a dried eye in the church.

The liturgy of the Eucharist followed with the congregation joining lustily in the singing of the Missa di Angelis in Latin. At the end of the Mass Gaby Paulo brought the curtains down with a powerful rendition of the “Ave Maria” in tribute to Our Lady. At the end of the service, the congregation was invited to join Bro. Sebastian’s family, in sharing the usual Benedictine hospitality. For the Priory of Notre Dame du Mont-des-Oliviers, Our Lady had given a special blessing this year on her feast day. It heralds new possibilities for that community.

Report on Archdiocesan Clergy Retreat
November 23rd – 26th, 2004

This year’s Clergy Retreat was held from November 23rd to 26th, 2004 at the Pastoral Centre. It was conducted by Msgr. Prince Moroney from Washington D.C. Msgr. Monroney is a liturgist and he works with the United States Bishop’s conference on matters related to the liturgy varying from the celebration of the liturgy, inculturization and liturgical reform.

The retreat this year was quite different. Infact, it took the form of a conference. The central focus was on the celebration of the Eucharist in light of three of the most recent documents written on the liturgy, namely: (i) General Instruction of the Roman Missal (GIRM). (ii) Redemptionis Sacramentun on certain matters to be observed or to be avoided regarding the most Holy Eucharist; and (iii) Ecclesia Eucharistia or instructions arise from a certain need. For example, GIRM specifically deals with matters regarding the liturgy as it has been celebrated over the centuries and various adaptations that have become necessary for our present time. Liturgical reform must be consistent with the active and conscious participation of the faithful in the celebration of the Eucharist.

The conference focused on four major aspects, namely: major role of the priest/bishop in the celebration of the Eucharist, what makes the priest/bishop celebrate the Euchasist well, a sturdy of current adaptations on various matters regarding the celebration of the liturgy, and the implications of some of the adaptations of liturgical reforms.

The major role of the priest/bishop in the liturgy is to call God’s people to worship. He is the symbol of unity as he acts in the person of Christ (GRIM #27). The priest must serve God’s people with dignity and integrity and must convey to them a sense of unity of the person of Christ.

The priest must always strive to celebrate the Eucharist in the most effective way. This he accomplishes by leading the worshipping community to Christ as he symbolizes what may be called the doctor of the Eucharist. He must help create a sense of awe, mystery and amazement as he celebrates the Eucharist. This is because the source and summit of the entire apostolic life of the Church is in the celebration of the Eucharist.

Adaptations in the liturgy are necessary, but must be consistant with certain norms and practices of the Church. Adaptations can take place at two main levels, that is, general instructions recommended by the Congregation for Divine Worship (for example, GRIM) and adaptations by bishop and bishop’s conferences. The present recommended liturgical reforms (that is GRIM), focus on the various aspects of the Eucharistic celebration (for example, the entrance, the proclamation of God’s Word, the homily, the offertory, etc) and recommends in some cases minor changes that can enhance or keep within the spirit of the liturgical celebration. For example, (GRIM #154) recommends that the priest may give the sign of peace to the ministers, but must always remain the sanctuary so as not to disturb the celebration. At a wedding celebration in our local custom the celebrant may extend the sign of peace to the bride and groom. The length of time spent for the sign of peace should also be examined. Other adaptations discussed were (GRIM #160) on the reception of holy communion, (GRIM #146) on the colour of sacramental vestments, (GRIM #329) sacred vessels, (GRIM #339) on vestments for lay ministry and (GRIM #393) on musical composition and instruments.

Liturgical reform must begin in the individual’s heart. This includes everyone, that is, the bishop, priests, deacons, religious and the laity. No matter our familiarity or involvement in the liturgy there is and urgent need to read and study the recommended reforms of GRIM. This will take several months and even years of reflection and involvement in the effective implementation of the essential changes outlined by GRIM.

In conclusion, I would like to emphasize that all liturgical celebrations must be Christo – centric (Christ centered). The notion of active and conscious participation by the faithful in the celebration of the liturgy is of prior importance. Christ is the One who gathers the faithful together when we celebrate the Eucharist. The priest/bishop represents the symbol of unity of the Christian community whenever we gather to worship.

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