Sacraments: Eucharist Part 1

Transcription

1 January 21 St. Dominic s RCIA Program Sacraments: Eucharist Part 1 Disciple 6 Goal Today we will begin a two-part series on the Eucharist, the central Sacrament of the Catholic faith. If a Sacrament is a physical event that symbolizes and conveys an invisible reality, then the Eucharist is best understood as the Sacrament of Christ s presence. This is a Sacrament that is frequently misunderstood. Today we ll explore some of the background essential for understanding the Eucharist. To do this we ll bring together many of the concepts that we ve explored in other classes. Agenda Opening Prayer (5): The Anima Christi, composed in early 14th Century, possibly by Pope John XXII Welcome/Housekeeping (5) Questions (5) Review Church Teaching (5) Presentation: Eucharist Part 1 including discussion (40) Consider a special meal or frequent meal ritual that your family shared recently or when you were younger? What meal traditions did your family practice? What sets apart a family dinner from eating alone? Why do we gather at Mass (why is it a communal act?) (If you have time) what happens at Mass? What should happen at Mass? Break (10) Presentation: Eucharist Part 1 (50) Housekeeping We ll meet up in the main church next week, Jan. 29. Feb. 10th (Sunday): Rite of Acceptance, in the church. -At the 11:30am and 5:30pm Masses. Arrive 30 minutes early, with your sponsor. -We ll also start the RCIA dismissals on Feb. 10th at the 11:30 and 5:30 Masses -Dismissals are for those who were not baptized Catholic. March 8th (Sunday): Rite of Sending and Rite of Election -Rite of Sending: 11:30 Mass at St. Dominic s (special blessing/dismissal) -Rite of Election: 4:00 Service at the Cathedral (be early, 3:30) -Mainly for candidates for Baptism, Reception, and First Communion -Sponsors are welcome (particularly for the Rite of Election). -Family and team members welcome March 30 (Saturday) RCIA Spring Retreat -March 30th, 9 AM - 5:30 PM. -For RCIA Participant's and Team. Required for those journeying towards the Easter Sacraments. -@ St. Albert's Priory, 5890 Birch Ct, Oakland, CA (6-minute walk from the Rockridge BART). Track down your Baptismal Certificate (only people for reception and confirmation): -Please request a copy of your baptismal certificate from baptismal church. -If they don t keep records, get a letter from a family member. -Catholics: If records were lost, talk to us.

2 Handouts Session Overview (this sheet) Answers to your questions Bible Reading: Road to Emmaus (Luke 24:13-35) Slides: Eucharist Part 1 Last Supper Parallels Hierachy of Music in the Mass Reflection on the Road to Emmaus Why Is The Mass Called A Memorial? Why Is The Mass Called A Sacrifice? Bible texts: Eucharist Quotes & John 6 This Sunday s Mass Readings Preparing for next week (Topic: Sacraments: Eucharist Part 2): Bible Reading: John 6 Reflection Questions Is Christ still present to us? If so, how? How might Christ be present in a particular way within Mass (hint, Vatican II teaches there are 4 eminent ways He is present at Mass)? What is the significance of these different ways of Christ being present? We ll be up in the main church next week.

3 Total questions: 75 Questions answered: 47 Questions and Answers: January 22, 2019 No new questions from last week Questions Answered on January 22, 2019 (Disciple 6) Answers Why infant baptism? (Importance: Curious, Topics: Sacraments) It's best to think of Baptism and Confirmation a split Sacrament. Confirmation is completing what is begun at Baptism. When a child is Baptized, his or her parents are making the decision for them. Confirmation is when they are considered old enough to claim it for themselves. When adults are Baptized they are Confirmed at the same time (it doesn't make sense to split them). So why not just leave everything until someone can choose it for themselves? Baptism itself has several purposes: 1) it sets us in a new relationship to Christ and to his Church, 2) it breaks the bonds of original sin, and 3) it makes us a dwelling place of the Holy Spirit. These are graces that find fulfillment in Confirmation, but which nonetheless can bestowed due to another's actions (ie. parents and godparents). The graces of Baptism are all things I want to offer my children until they can choose for themselves. Note: Parents choose many things for their children until they are old enough to do their own choosing (e.g., what food they should eat, what time they should go to bed, the need for education, how much screen time is healthy). Infant baptism is biblical and was present in early church tradition. In the New Testament we read that Lydia was converted by Paul s preaching and that "She was baptized, with her household" (Acts 16:15). The Philippian jailer whom Paul and Silas had converted to the faith was baptized that night along with his household. We are told that "the same hour of the night... he was baptized, with all his family" (Acts 16:33). And in his greetings to the Corinthians, Paul recalled that, "I did baptize also the household of Stephanas" (1 Cor. 1:16). The Catholic Church is merely continuing the tradition established by the first Christians, who heeded the words of Christ: "Let the children come to me, and do not hinder them; for to such belongs the kingdom of God" (Luke 18:16). We have evidence that the early Church supported infant baptism, including at the Council of Carthage, 253 A.D. What is the process by which encyclicals come into being? (Importance: Curious, Topics: Church and Pope) The word "encyclical" means a letter that is circulated, and it developed its meaning in the Catholic Church when the pope would write a letter to be sent and read by the bishops and other specific leaders in the Church community. In recent decades, papal encyclicals are addressed not only to bishops, patriarchs, and priests, but usually to the entire faithful of the Church. The encyclicals sometimes include clarification of doctrine, or inspiring words on a theme, or the application of Church teaching on a particular situation or condition of the time. The first few words of the encyclical, in Latin, become the title of the encyclical. Popes write encyclicals at their own initiative on subjects that they have discerned are important at that time. The process is undoubtedly a bit different for each pope. Undoubtedly, each pope uses a different level of assistance from theological advisors and writers, but it is nonetheless sent in his name, personally, to the Church. As an open letter, it is meant to serve as an authoritative document, representing the ordinary magisterial teaching authority of the bishop of Rome. Since Vatican II, there has emerged a more collaborative, drawn out process for the composing of apostolic exhortations, which are slightly different and broader than encyclicals. Apostolic exhortations are a summary and response to the deliberations of a Synod of Bishops, which are held every three years on a changing topic. An outline of the process is as follows: 1. The Synod theme is chosen at the previous Synod. 2. A lineamenta (outline and introduction of the subject) is sent out by the permanent General Secretariat of the Bishops Synod to all Bishops conferences, Eastern Catholic Churches, Curia departments at the Vatican, and high level leaders of the religious orders in the Church. Responses to the lineamenta are submitted.

4 3. The General Secretariat gathers the submissions and integrates them, along with relevant Chruch teaching and references, into a working document (instrumentem laboris). This document serves as the basis for discussions at the actual Synod of Bishops, which typically meets during an entire October. 4. At the Synod, the Bishops in attendance discuss the subject and deliberate on any changes to the working document, until a final draft is approved and then sent to the pope after Synod. 5. The pope uses the final draft of the Synod as the basis or touching off point for his own apostolic exhortation, which is promulgated publically for the entire Church. Here is a helpful article that distinguishes further the various kinds of papal documents: What are "Councils"? Eg. Trent, Nicaea, Chalcedon, Vatican I, Vatican II... (Importance: Curious, Topics: Church and History) See the Disciple 4 packet for more discussion on this question. Councils are conferences of bishops that have met over the centuries to discuss and decide matters of the Church. A council usually refers to a large number bishops (ideally all of them), whereas a synod refers to the regional or representative gathering of bishops. The name of the Council refers to the place where it was held. Regarding the onese you mentioned, Nicaea and Chalcedon dealt with matters of doctrine about the Trinity and Christ. Nicaea clarified the Trinitarian dogma in the creed that the 2nd person of the Trinity, the Son, is of the same divine substance as the 1st person, the Father. Chalcedon clarified that Jesus Christ was fully human and fully divine, and that these two natures in him where united and not separated. Trent responded to the Protestant Reformation by clarifying Chruch teaching on a number of issues regarding faith and the Church, and also set forth church reforms for things such as the training of priests and updating of catechisms. Vatican I dealt with the issue of the new Italian nation-state as well as clarifiying the authority of the pope. Vatican II published numerous constitutions and decrees that addressed the Church's engagement wiht the modern world, and clarified the Church's self-understanding. Take a look at the article on on Church Councils that was included in the ed Disciple 4 Packet on Church History. Below is a summary answer, also from Wikipedia: An ecumenical council (or general council) is a conference of the bishops of the whole Christian Church convened to discuss and settle matters of Church doctrine and practice. The word derives from the Greek language "οἰκουµένη", which literally means "the inhabited world",[1] which first referred to the Roman Empire and later was extended to apply to the world in general. Due to schisms, the acceptance of these councils varies widely between different branches of Christianity. Those churches that parted ways with the others over christological matters accept the councils prior to their separation; the Church of the East (Nestorian) accepts as ecumenical only the first two, the Oriental Orthodoxy Churches the first three. From the 4th to the 9th century, seven councils recognized as ecumenical by both the Roman Catholic Church and the Eastern Orthodox Church were held, before the East-West Schism divided them. The Eastern Orthodox Church has not generally accepted any later council or synod as ecumenical, but the Roman Catholic Church continues to hold general councils of the bishops in full communion with the Pope, reckoning them as ecumenical, twenty-one to date. Anglicans and confessional Protestants, accept either the first seven or the first four as Ecumenical councils. Church councils were, from the beginning, bureaucratic exercises. Written documents were circulated, speeches made and responded to, votes taken, and final documents published and distributed. A large part of what we know about the beliefs of heresies comes from the documents quoted in councils in order to be refuted, or indeed only from the deductions based on the refutations. Most councils dealt not only with doctrinal but also with disciplinary matters, which were decided in canons ("laws"). In some cases other survives as well. Study of the canons of church councils is the foundation of the development of canon law, especially the reconciling of seemingly contradictory canons or the determination of priority between them. Canons consist of doctrinal statements and disciplinary measures most Church councils and local synods dealt with immediate disciplinary concerns as well as major difficulties of doctrine. Eastern Orthodoxy typically views the purely doctrinal canons as dogmatic and applicable to the entire church at all times, while the disciplinary canons apply to a particular time and place and may or may not be applicable in other

5 situations. Can you be a Catholic if you don't agree with all of the dogma, but do agree with much of it? (Importance: Important, Topics: Beliefs and Church) The dogma of the Church are the key mysteries that we accept in faith as Catholics. But first, let's review what dogma is. This question deserves a review of the "5 D's" of Church teaching that we covered in Disciple 4. We often hear the Church speaking in some capacity, and it is difficult to make distinctions about the importance and definitiveness of what is being expressed. Here I'll share an interesting encapsulation of the different types of statements. It comes from a book called Born Fundamentalist, Born Again Catholic by David B. Currie. He speaks about five D's: Deposit, Dogma, Doctrine, Discipline, and Devotion: 1) The "Deposit" is the revelation that we have received from God culminating in the person of Jesus Christ. This means that the Deposit is complete but, as the Church says, "not completely explicit" (CCC 66). 2) The "Dogma" are definitive statements of understanding related to the Deposit (e.g., Jesus Christ is fully divine and fully human). Once a Dogmatic statement is made it will not be unmade (e.g. we've changed our mind), but it can be further clarified. Dogmatic statements are not made lightly. 3) The "Doctrine" are beliefs of the Church that are not Dogma. They may one day become Dogma, or they may fade into the background. The belief in Limbo (a theory about what happens to unbaptized children when they die) would be a good example of a Doctrine that has been called into question (more on this when we talk about the afterlife). 4) A "Discipline" is stance of the Church that is designed to facilitate the Christian life. It could be changed at any time that it no longer serves its purpose. An example of a Discipline is the prohibition of eating meat on Fridays. For many decades Catholics did not eat meat on Fridays throughout the year, now this discipline is in place only during Lent. 5) A "Devotion" is a specific spiritual expression that has come to be valued by the faithful and promoted by some members of the Church. The Rosary is Devotion that many people value, but the Rosary can change at any time (e.g., Pope John Paul issued a letter that added mysteries to the Rosary.). You can be a good Catholic and never follow a particular devotion (e.g., never appreciate the Rosary). The basic point laying out these five D's is that we need to draw distinctions. There are significant differences between disagreeing with a Dogma than with disagreeing with a Doctrine. What happens frequently is that people think that everything the Church says is a Dogma (unchanging). Dogma includes things like understanding God and specifically Jesus Christ (i.e., understanding Jesus is essential to Christianity). People are far more likely to wrestle with the moral teachings of the Church. All moral teachings are Doctrine. This doesn't mean that they don't have a lot to offer us, just that they are not as central to the definition of what it means to be Catholic, and they are more likely to change or evolve over time. Sometimes, we contemplate a dogma of the Church that we have difficulty accepting, whether because we have a rational problem with it, or something more emotional. It must be admitted that since the dogmas are speaking about the mysteries of God revealed to us, they proclaim truths that will surpass our mind's ability to fully grasp. One helpful question to ask yourself, when wrestling with a dogma, is whether there is anything harmful in accepting it by faith. Either way, "wrestling with difference" is good. Wrestling takes us deeper into the core principles that we hold dear. Wrestling helps us grow, and helps us get to the root of what it means to live the Gospel of Jesus Christ. The Church does not have a list of "acceptable deviations." The Church does call us to fully inform our conscience, and requires us to follow that fully informed conscience. Blind adherence and blind disregard would both be considered bad responses. I've offered so little to my peers and my community in my life. How can I justify receiving so much from this community? How can I conquer my near certainty that I won't be able to return that generosity? (Importance: Important, Topics: St. Dominic's Parish) Let me first speak about God's generosity, and then I'll return to that of your peers and community. Jesus came to proclaim the message of God's saving love, and to offer it to us by the gift of his own life. We didn't earn this gift, which is what makes it a gift. St. Paul and the tradition of the Church refers to this saving gift as "justifying grace." Accepting and truly receiving God's offer of love, forgiveness, and life sets our whole journey on a

6 new trajectory. Because we are finite, mortal beings and God is infinite, we can never give back fully what God has given us in this gift. However, we can do something, and we are obligated by the very nature of the gift to do what we can do in response. The gift of love and forgiveness give to us by God calls us to give love and forgiveness to others, as best as we can, even in the smallest of ways. Each of us, created uniquely and placed in unique circumstances, are empowered by God's grace (now we're talking about "sanctifying grace") to give of ourselves for others. This dynamic of receiving and responding to the gift of God is somewhat analogous to receiving and responding to the gifts of others, whether it be our family, our friends, the Church community, etc. There is no need for us to justify what we've received the generosity of others. It is not weakness or shameful to recognize that others have supported us, or shared with us, or sacrificed for us when we may not have earned it or deserved it. Rather, it is a beautiful, holy experience to receive such generosity from others, and something to be celebrated. In a gift economy, it is fitting (not contractually required) to respond generously in some way to others, whether it is in return to those who helped you, or whether you are "paying it forward" to someone else in need. I encourage you not to worry about whether the gift you give to others is equal to what has been given you. Rather, I encourage you to reflect first on the generosity of God, trust that he has given you gifts that you can share with others, and then live a generous life to the best of your ability, asking the Spirit to guide you. With God in your life, I have faith that you certainly are able and called to be a light and grace for others. I pray that you have this faith as well.

7 Do This In Remembrance Of Me Eucharist: Part 1 Anima Christi Prayer Soul of Christ, sanctify me. Body of Christ, save me. Blood of Christ, inebriate me. Water from the side of Christ, wash me. Passion of Christ, strengthen me. O Good Jesus, hear me. Within your wounds hide me. Permit me not to be separated from you. From the wicked foe, defend me. At the hour of my death, call me and bid me come to you That with your saints I may praise you For ever and ever. AMEN. Discussion Consider a special meal or frequent meal ritual that your family shared recently or when you were younger? What traditions did your family practice at that meal? What sets apart family dinners from eating alone? Why do we gather at Mass (why is it communal?) (If you have time) what happens at Mass? What should happen at Mass? What Is The Mass?.

8 Why Do We Gather At Mass? Thanksgiving Proclaiming what God has done, is doing, and has promised Recommitting ourselves, re membering Christ s Presence Celebrating Christ s ongoing presence in our lives, our world, and our gathering Receiving Christ in communion Dedicating ourselves to make Christ present to others Worship Manifesting the Body of Christ Christ taking us into his adoration of the Father Enacting what we believe We become what we celebrate Why Do We Gather? The Mass is the activity of the Body of Christ in union with Christ our head, in Adoration of the Father for the Life of the World [Jesus] prays for us as our priest, he prays in us as our head, he is the object of our prayer as our God. St. Augustine Mass & Eucharist: Multivalent MASS: Word & Sacrament together EUCHARIST: Meal Sacrifice Presence What Is The Eucharist? Is it an Object Receive Consume Moment Passive Action Gather Participate Process/Rhythm Active

9 Matter & Form! Matter: The bread and wine! Form: The words of consecration, and the gestures, spoken by the ordained Minister. Terms Eucharist The ritual, sacramental action of thanksgiving to God which constitutes the principal Christian liturgical celebration of and communion in the paschal mystery of Christ [AKA] Holy Sacrifice of the Mass. (CCC Glossary) It is called: Eucharist, because it is an action of thanksgiving to God. The Greek words eucharistein and eulogein recall the Jewish blessings that proclaim especially during a meal God's works: creation, redemption, and sanctification. (CCC 1328) Mass From the Latin form of the Dismissal Ite missa est = Go you are dismissed (implies sending) Breaking of the Bread (Luke/Acts), Lord s Supper (Paul) Language of Ritual & Symbol A language of gestures, sounds, smells, etc. Like any language we need to learn it Participation Full and active participation by all the people is the aim to be considered before all else. Vatican II Constitution On The Sacred Liturgy - 14

10 Source and Summit The liturgy is the summit toward which the activity of the Church is directed; at the same time it is the font from which all her power flows. Vatican II Constitution On The Sacred Liturgy - 10 Sacrament God reaches us through our senses Tangible (physical) actions Represent and convey intangible (spiritual) realities 7 Core Sacraments The Church continuing the work of Christ Privileged moments The Eucharist is the Central (Crown) Sacrament of the Church Most frequently celebrated The context for most of the other celebrations Thanksgiving & Sustaining Jewish Roots of the Eucharist Meal Sabbath - Exodus 31:15-17 Six days there are for doing work, but the seventh day is the sabbath of complete rest, sacred to the LORD observe the sabbath, keeping it throughout their generations as a perpetual covenant. Between me and the Israelites it is to be an everlasting token; for in six days the LORD made the heavens and the earth, but on the seventh day he rested at his ease.

11 Manna - Exodus 16:2-5 Here in the desert the whole Israelite community grumbled against Moses and Aaron. The Israelites said to them, "Would that we had died at the LORD'S hand in the land of Egypt, as we sat by our fleshpots and ate our fill of bread! But you had to lead us into this desert to make the whole community die of famine!" Then the LORD said to Moses, "I will now rain down bread from heaven for you. Each day the people are to go out and gather their daily portion; thus will I test them, to see whether they follow my instructions or not. On the sixth day, however, when they prepare what they bring in, let it be twice as much as they gather on the other days." Re Membering I conclude: My sorrow is this, the right hand of the Most High has left us. I will remember the deeds of the LORD; yes, your wonders of old I will remember. I will recite all your works; your exploits I will tell. Your way, O God, is holy; what god is as great as our God? You alone are the God who did wonders; among the peoples you revealed your might. With your arm you redeemed your people, the descendants of Jacob and Joseph. -- Psalm 77:8-16 Jewish Sabbath Meal Highly ritualized meal 2 Candles (commands to remember and observe sabbath) Cup of Wine 2 Loaves of Challah Bread (manna x 2 provided for Shabbat in desert) Leader (generally the father) Blesses the Candles Kiddush (Blessing over the cup remembers Creation and Exodus) Washing of Hands (while saying a blessing) Takes the challah, blesses it, breaks it apart and gives a share to everyone at the table (Blessing: Blessed are You, Lord, our God, King of the Universe who brings forth bread from the earth. Amen) Significance To eat food offered to God is to celebrate communion with God To eat together is to celebrate communion with one another Re Members ANAMNESIS entering kairos time by remembering so that we in the present become united with the past (examples?)

12 Jesus Meals Multiplication of Loaves (all 4 Gospels) A large crowd followed [Jesus] The Jewish feast of Passover was near He said to Philip, Where can we buy enough food for them to eat? Philip answered him, Two hundred days wages worth of food would not be enough for each of them to have a little bit. One of his disciples, Andrew, the brother of Simon Peter, said to him, There is a boy here who has five barley loaves and two fish; but what good are these for so many? Jesus said, Have the people recline. So the men reclined, about five thousand in number. Then Jesus took the loaves, gave thanks, and distributed them to those who were reclining, and also as much of the fish as they wanted. When they had had their fill, he said to his disciples, Gather the fragments left over, so that nothing will be wasted. So they collected them, and filled twelve wicker baskets with fragments from the five barley loaves that had been more than they could eat. Manna True Bread - John 6:25-35 When [the crowds] found him across the sea they said to him, "Rabbi, when did you get here?" Jesus answered them and said, "Amen, amen, I say to you, you are looking for me not because you saw signs but because you ate the loaves and were filled. Do not work for food that perishes but for the food that endures for eternal life, which the Son of Man will give you. For on him the Father, God, has set his seal." So they said to him, "What can we do to accomplish the works of God?" Jesus answered and said to them, "This is the work of God, that you believe in the one he sent." So they said to him, "What sign can you do, that we may see and believe in you? What can you do? Our ancestors ate manna in the desert, as it is written: 'He gave them bread from heaven to eat.'" So Jesus said to them, "Amen, amen, I say to you, it was not Moses who gave the bread from heaven; my Father gives you the true bread from heaven. For the bread of God is that which comes down from heaven and gives life to the world." So they said to him, "Sir, give us this bread always." Jesus said to them, "I am the bread of life; whoever comes to me will never hunger, and whoever believes in me will never thirst. Paul s Account of the Lord s Supper For I received from the Lord what I also handed on to you, that the Lord Jesus, on the night he was handed over, took bread, and, after he had given thanks, broke it and said, This is my body that is for you. Do this in remembrance of me. In the same way also the cup, after supper, saying, This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me. For as often as you eat this bread and drink the cup, you proclaim the death of the Lord until he comes. 1 Corinthians 11:23-25

13 Meal Summary Last Supper Context of a meal Ritual actions: Take, bless, break, give He will become our nourishment New meaning to shared actions Way to remember and observe Communion with God and each other Jesus Sacrifice Dwelling - John 1:1-14 In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came to be through him, and without him nothing came to be. What came to be through him was life, and this life was the light of the human race; the light shines in the darkness, and the darkness has not overcome it The true light, which enlightens everyone, was coming into the world. He was in the world, and the world came to be through him, but the world did not know him. He came to what was his own, but his own people did not accept him. But to those who did accept him he gave power to become children of God, to those who believe in his name, who were born not by natural generation nor by human choice nor by a man's decision but of God. And the Word became flesh and made his dwelling among us, and we saw his glory, the glory as of the Father's only Son, full of grace and truth. Jesus Offers His Life John 10:17-18 This is why the Father loves me, because I lay down my life in order to take it up again. No one takes it from me, but I lay it down on my own. I have power to lay it down, and power to take it up again. John 15:13 No one has greater love than this, to lay down one's life for one's friends.

14 Lamb of God The next day [John the Baptist] saw Jesus coming toward him and said, Behold, the Lamb of God, who takes away the sin of the world. - John 1:29 [When Jesus dies:] It was preparation day. - John 19:31 New Passover/Yom Kippur John 19 When they came to Jesus and saw that he was already dead, they did not break his legs, but one soldier thrust his lance into his side, and immediately blood and water flowed out. An eyewitness has testified, and his testimony is true; he knows that he is speaking the truth, so that you also may come to believe. For this happened so that the scripture passage might be fulfilled: "Not a bone of it will be broken." Note: The writer stops the narrative and swear to the truthful of his witness! Last Supper (Passover) While they were eating, Jesus took bread, said the blessing, broke it, and giving it to his disciples said, "Take and eat; this is my body." Then he took a cup, gave thanks, and gave it to them, saying, "Drink from it, all of you, for this is my blood of the covenant, which will be shed on behalf of many for the forgiveness of sins. Matthew 26:26-28 Sacrifice Summary Last Supper/Cross Jesus offers his life for us Out of love Redeemer: Becoming our closest relative United in Jesus blood (God s own life) For the forgiveness of sins (At-OneMent) We become the new Tabernacle

15 The Real Presence Jewish Notion of the Presence of God God was the God who comes, on his own initiative and at his own time. God was likewise the God who leads, who goes before, who prepares the way. God was also the God who abides, dwelling freely among his people. And God was the God who hides, with the primary mask of God being the people themselves. (Peter Fink, S.J., citing Walter Brueggemann) The Real Presence Real Presence During the Eucharistic Prayer the bread and wine are changed into the Body and Blood of Christ By God s power, not ours The bread and wine are not just symbols Christ is really present in the Eucharistic Species Body, blood, soul, divinity Fully present in each form We receive and consume Why? Note This is a fundamental difference between us and most Protestant denominations The Real Presence Jesus said, "I am the bread of life. Your ancestors ate the manna in the desert, but they died; this is the bread that comes down from heaven so that one may eat it and not die. I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world." The Jews quarreled among themselves, saying, "How can this man give us his flesh to eat? " Jesus said to them, "Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day. For my flesh is true food, and my blood is true drink. Whoever eats my flesh and drinks my blood remains in me and I in him. Just as the living Father sent me and I have life because of the Father, so also the one who feeds on me will have life because of me. This is the bread that came down from heaven. Unlike your ancestors who ate and still died, whoever eats this bread will live forever." John 6:48-58

16 The Real Presence They devoted themselves to the teaching of the apostles and to the communal life, to the breaking of the bread and to the prayers. -- Acts 2:42 The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? -- 1 Corinthians 10:16 Therefore whoever eats the bread or drinks the cup of the Lord unworthily will have to answer for the body and blood of the Lord For anyone who eats and drinks without discerning the body, eats and drinks judgment on himself. --1 Corinthians 11:27,29 Word on Fire: Transubstantiation Walk-Through: Communion Rite Communion: Receiving Communion Who Can Receive? Catholics A way we fully participate in the celebration Encouraged to receive devoutly and frequently Not be conscious of grave (AKA: mortal) sin Normally should have fasted for one hour Can receive more than once in a day (Ask yourself why?) Apostolic Churches Orthodox Churches, Assyrian Church of the East, Polish National Catholic Church Canon Law does not object to reception by the faithful of these Churches, if they approach. Why not everyone? Different beliefs about the Real Presence. It would express a Sign of Church unity that doesn t exist. Never publicly embarrass someone Walk-Through: Communion Rite Communion: Reserving the Eucharist Originally All of the Body and Blood consumed at Mass or kept in an inconspicuous place. The Tabernacle was added later, when Real Presence began to be questioned. Today Tabernacle remains. Primary focus should remain on the Eucharistic just consumed

17 Adoration The worship of the Eucharist outside of the Mass is of inestimable value for the life of the Church. This worship is strictly linked to the celebration of the Eucharistic Sacrifice It is pleasant to spend time with him, to lie close to his breast like the Beloved Disciple (cf. John 13:25) and to feel the infinite love present in his heart. (Pope John Paul II: Ecclesia De Eucharistia, 25) Adoration is not to be seen in opposition to communion, nor is it to be placed on the same level. Communion reaches to the depths of a person when it is sustained by adoration. (Eucharist: Source And Summit Of The Life And Mission Of The Church, 57) 4-Fold Presence Of Christ in the Mass Christ is always present in His Church, especially in her liturgical celebrations (Vatican II - Sacrosanctum Concilium - 7) 1. When the Church prays and sings 2. In the person of His minister 3. In His word 4. Especially under the Eucharistic species Also in the altar, tabernacle, Paschal candle History. Changes in the Mass?! YES: The language, translations, rubrics, cultural expressions, local traditions, prayers, and emphases in the Mass have evolved and been re-calibrated through history.! NO: The basic structure and meaning of the Mass was established early, and remains the same in the universal Church today

18 Last Supper Fellowship meal Takes, Blesses/Give thanks, Breaks, Gives During or just before Passover Not a new ritual Jesus gives new meaning (connects to His passion) New Covenant & means of renewal Matthew, Mark and Luke Jesus dies during Passover The Last Supper is the first Passover meal Emphasizes the meal aspect of the Mass (uniting) John Jesus dies the day before Passover (when lambs sacrificed) Jesus becomes the eternal Passover lamb Emphasizes the sacrifice aspect of the Mass (offering) Jewish Christians They devoted themselves to the teaching of the apostles and to the communal life, to the breaking of the bread and to the prayers Every day they devoted themselves to meeting together in the temple area and to breaking bread in their homes. They ate their meals with exultation and sincerity of heart, praising God. Acts 2:24, 46-47a Early Christian Worship A New Sabbath Sunday, 1st day of the week Day of Jesus Resurrection Gathering Space Jewish Christians attend Synagogue (<85 AD) House churches, homes of wealthy Christians Celebration Agape (love feast) Eucharist (described as sacrifice ) The Mass Circa 155 AD St. Justin writing to the pagan emperor Antoninus Pius ( ) around the year 155, explaining what Christians do Gathering (Sunday) Readings (OT, NT) Homily (Presider) Intercessory Prayers (Posture) On the day we call the day of the sun, all who dwell in the city or country gather in the same place. The memoirs of the apostles and the writings of the prophets are read, as much as time permits. When the reader has finished, he who presides over those gathered admonishes and challenges them to imitate these beautiful things. Then we all rise together and offer prayers for ourselves and for all others, wherever they may be, so that we may be found righteous by our life and actions, and faithful to the commandments, so as to obtain eternal salvation.

19 The Mass Circa 155 AD Kiss of Peace Presentation of Gifts Eucharistic Prayer Great Amen Communion (also taken to the sick) When the prayers are concluded we exchange the kiss. Then someone brings bread and a cup of water and wine mixed together to him who presides over the brethren. He takes them and offers praise and glory to the Father of the universe, through the name of the Son and of the Holy Spirit and for a considerable time he gives thanks (in Greek: eucharistian) that we have been judged worthy of these gifts. When he has concluded the prayers and thanksgivings, all present give voice to an acclamation by saying: Amen. When he who presides has given thanks and the people have responded, those whom we call deacons give to those present the eucharisted bread, wine and water and take them to those who are absent. Language of Ritual & Symbol Stamped by the times and cultures it has passed through The Rhythm of the Mass The liturgy of the Eucharist unfolds according to a fundamental structure which has been preserved throughout the centuries down to our own day. It displays two great parts that form a fundamental unity: the gathering, the liturgy of the Word, with readings, homily, and general intercessions; the liturgy of the Eucharist, with the presentation of the bread and wine, the consecratory thanksgiving, and communion. The liturgy of the Word and liturgy of the Eucharist together form "one single act of worship"; the Eucharistic table set for us is the table both of the Word of God and of the Body of the Lord. Catechism of the Catholic Church, 1346 The Mass: Our Emmaus Journey (Luke 24:13-35) Emmaus Journey Jesus meets the disciples On their journey Hears their story Shares God s Word Interprets Breaks Bread They recognize him Realize their hearts were burning Disciples return to Jerusalem Rejoin the larger community Share their story Mass Introductory Rites Gather Share hopes, failures Liturgy of the Word Proclaim/Interpret Liturgy of the Eucharist Remember/Reconnect/ Renew Share in Christ in a more intimate way Concluding Rites Go back into our lives Share the Good News

20 John 6 Multiplication of the Loaves 1** After this, Jesus went across the Sea of Galilee (of Tiberias). 2 A large crowd followed him, because they saw the signs he was performing on the sick. 3 Jesus went up on the mountain, and there he sat down with his disciples. 4 The Jewish feast of Passover was near. 5* When Jesus raised his eyes and saw that a large crowd was coming to him, he said to Philip, "Where can we buy enough food for them to eat?" 6* He said this to test him, because he himself knew what he was going to do. 7 Philip answered him, "Two hundred days'wages * worth of food would not be enough for each of them to have a little (bit)." 8 One of his disciples, Andrew, the brother of Simon Peter, said to him, 9 "There is a boy here who has five barley loaves * and two fish; but what good are these for so many?" 10 Jesus said, "Have the people recline." Now there was a great deal of grass * in that place. So the men reclined, about five thousand in number. 11 Then Jesus took the loaves, gave thanks, and distributed them to those who were reclining, and also as much of the fish as they wanted. 12 When they had had their fill, he said to his disciples, "Gather the fragments left over, so that nothing will be wasted." 13 So they collected them, and filled twelve wicker baskets * with fragments from the five barley loaves that had been more than they could eat. 14 When the people saw the sign he had done, they said, "This is truly the Prophet, * the one who is to come into the world." 15 Since Jesus knew that they were going to come and carry him off to make him king, he withdrew again to the mountain alone. [1] [Of Tiberias]: the awkward apposition represents a later name of the Sea of Galilee. It was probably originally a marginal gloss. [1-15] This story of the multiplication of the loaves is the fourth sign (cf the note on John 5:1-47). It is the only miracle story found in all four gospels (occurring twice in Mark and Matthew). See the notes on Matthew 14:13-21; 15: John differs on the roles of Philip and Andrew, the proximity of Passover (John 6:4), and the allusion to Elisha (see John 6:9). The story here symbolizes the food that is really available through Jesus. It connotes a new exodus and has eucharistic overtones. [5] Jesus takes the initiative (in the synoptics, the disciples do), possibly pictured as (cf John 6:14) the new Moses (cf Numbers 11:13). [6] Probably the evangelist's comment; in this gospel Jesus is never portrayed as ignorant of anything. [7] Days' wages: literally, "denarii"; a Roman denarius is a day's wage in Matthew 20:2. [9] Barley loaves: the food of the poor. There seems an allusion to the story of Elisha multiplying the barley bread in 2 Kings 4: [10] Grass: implies springtime, and therefore Passover. Five thousand: so Mark 6:39, 44 and parallels. [13] Baskets: the word describes the typically Palestinian wicker basket, as in Mark 6:43 and parallels. [14] The Prophet: probably the prophet like Moses (see the note on John 1:21). The one who is to come into the world: probably Elijah; cf Malachi 3:1, 23. Walking on the Water 16* When it was evening, his disciples went down to the sea, 17 embarked in a boat, and went across the sea to Capernaum. It had already grown dark, and Jesus had not yet come to them. 18 The sea was stirred up because a strong wind was blowing. 19 When they had rowed about three or four miles, they saw Jesus walking on the sea * and coming near the boat, and they began to be afraid. 20 But he said to them, "It is I. * Do not be afraid." 21 They wanted to take him into the boat, but the boat immediately arrived at the shore to which they were heading. The Bread of Life Discourse 22* The next day, the crowd that remained across the sea saw that there had been only one boat there, and that Jesus had not gone along with his disciples in the boat, but only his disciples had left. 23* Other boats came from Tiberias near the place where they had eaten the bread when the Lord gave thanks. 24 When the crowd saw that neither Jesus nor his disciples were there, they themselves got into boats and came to Capernaum looking for Jesus. 25 And when they found him across the sea they said to him, "Rabbi, when did you get here?" 26 Jesus answered them and said, "Amen, amen, I say to you, you are looking for me not because you saw signs but because you ate the loaves and were filled. 27 Do not work for food that perishes but for the food that endures for eternal life, * which the Son of Man will give you. For on him the Father, God, has set his seal." 28 So they said to him, "What can we do to accomplish the works of God?" 29 Jesus answered and said to them, "This is the work of God, that you believe in the one he sent." 30 So they said to him, "What sign can you do, that we may see and believe in you? What can you do? 31* Our ancestors ate manna in the desert, as it is written: [16-21] The fifth sign is a nature miracle, portraying Jesus sharing Yahweh's power. Cf the parallel stories following the multiplication of the loaves in Mark 6:45-52 and Matthew 14: [19] Walking on the sea: although the Greek (cf John 6:16) could mean "on the seashore" or "by the sea" (cf John 21:1), the parallels, especially Matthew 14:25, make clear that Jesus walked upon the water. John may allude to Job 9:8: God "treads upon the crests of the sea." [20] It is I: literally, "I am." See also the notes on John 4:26 and Mark 6:50. [22-71] Discourse on the bread of life; replacement of the manna. John 6:22-34 serve as an introduction, John 6:35-59 constitute the discourse proper, John 6:60-71 portray the reaction of the disciples and Peter's confession. [23] Possibly a later interpolation, to explain how the crowd got to Capernaum. [27] The food that endures for eternal life: cf John 4:14, on water "springing up to eternal life." [31] Bread from heaven: cf Exodus 16:4, 15, and the notes there; Psalm 78:24. The manna, thought to have been hidden by

21 John 6 'He gave them bread from heaven to eat.'" 32 So Jesus said to them, "Amen, amen, I say to you, it was not Moses who gave the bread from heaven; my Father gives you the true bread from heaven. 33 For the bread of God is that which comes down from heaven and gives life to the world." 34 So they said to him, "Sir, give us this bread always." 35* Jesus said to them, "I am the bread of life; whoever comes to me will never hunger, and whoever believes in me will never thirst. 36 But I told you that although you have seen (me), you do not believe. 37 Everything that the Father gives me will come to me, and I will not reject anyone who comes to me, 38 because I came down from heaven not to do my own will but the will of the one who sent me. 39 And this is the will of the one who sent me, that I should not lose anything of what he gave me, but that I should raise it (on) the last day. 40 For this is the will of my Father, that everyone who sees the Son and believes in him may have eternal life, and I shall raise him (on) the last day." 41 The Jews murmured about him because he said, "I am the bread that came down from heaven," 42 and they said, "Is this not Jesus, the son of Joseph? Do we not know his father and mother? Then how can he say, 'I have come down from heaven'?" 43 Jesus answered and said to them, "Stop murmuring * among yourselves. 44 No one can come to me unless the Father who sent me draw him, and I will raise him on the last day. 45 It is written in the prophets: 'They shall all be taught by God.' Everyone who listens to my Father and learns from him comes to me. 46 Not that anyone has seen the Father except the one who is from God; he has seen the Father. 47 Amen, amen, I say to you, whoever believes has eternal life. 48 I am the bread of life. 49 Your ancestors ate the manna in the desert, but they died; 50 this is the bread that comes down from heaven so that one may eat it and not die. 51 I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world." 52 The Jews quarreled among themselves, saying, "How can this man give us (his) flesh to eat?" 53 Jesus said to them, "Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have Jeremiah (2 Macc 2:5-8), was expected to reappear miraculously at Passover, in the last days. [35-59] Up to John 6:50 "bread of life" is a figure for God's revelation in Jesus; in John 6:51-58, the eucharistic theme comes to the fore. There may thus be a break between John 6: [43] Murmuring: the word may reflect the Greek of Exodus 16:2, 7-8. life within you. 54 Whoever eats * my flesh and drinks my blood has eternal life, and I will raise him on the last day. 55 For my flesh is true food, and my blood is true drink. 56 Whoever eats my flesh and drinks my blood remains in me and I in him. 57 Just as the living Father sent me and I have life because of the Father, so also the one who feeds on me will have life because of me. 58 This is the bread that came down from heaven. Unlike your ancestors who ate and still died, whoever eats this bread will live forever." 59 These things he said while teaching in the synagogue in Capernaum. The Words of Eternal Life 60* Then many of his disciples who were listening said, "This saying is hard; who can accept it?" 61 Since Jesus knew that his disciples were murmuring about this, he said to them, "Does this shock you? 62 What if you were to see the Son of Man ascending to where he was before? * 63 It is the spirit that gives life, while the flesh * is of no avail. The words I have spoken to you are spirit and life. 64 But there are some of you who do not believe." Jesus knew from the beginning the ones who would not believe and the one who would betray him. 65 And he said, "For this reason I have told you that no one can come to me unless it is granted him by my Father." 66 As a result of this, many (of) his disciples returned to their former way of life and no longer accompanied him. 67 Jesus then said to the Twelve, "Do you also want to leave?" 68 Simon Peter answered him, "Master, to whom shall we go? You have the words of eternal life. 69 We have come to believe and are convinced that you are the Holy One of God." 70 Jesus answered them, "Did I not choose you twelve? Yet is not one of you a devil?" 71 He was referring to Judas, son of Simon the Iscariot; it was he who would betray him, one of the Twelve. [54-58] Eats: the verb used in these verses is not the classical Greek verb used of human eating, but that of animal eating: "munch," "gnaw." This may be part of John's emphasis on the reality of the flesh and blood of Jesus (cf John 6:55), but the same verb eventually became the ordinary verb in Greek meaning "eat." [60-71] These verses refer more to themes of John 6:35-50 than to those of John 6:51-58 and seem to be addressed to members of the Johannine community who found it difficult to accept the high christology reflected in the bread of life discourse. [62] This unfinished conditional sentence is obscure. Probably there is a reference to John 6: Jesus claims to be the bread that comes down from heaven (John 6:50); this claim provokes incredulity (John 6:60); and so Jesus is pictured as asking what his disciples will say when he goes up to heaven. [63] Spirit... flesh: probably not a reference to the eucharistic body of Jesus but to the supernatural and the natural, as in John 3:6. Spirit and life: all Jesus said about the bread of life is the revelation of the Spirit.