Corpus Christi reminiscences

Last Sunday saw the celebration of the Solemnity of the Body and Blood of Christ, Corpus Christi. After the principle Mass in our parish there was a short Eucharistic procession round a block of the local streets, ending with Benediction in the garden outside the Church. Five photographs can be seen here. The parish's first communion children led the procession; an A5 sheet with the words of hymns to be sung during the procession was provided - though, as I suspect is quite typical of these occasions, the head of the procession tended to be singing a line or two ahead of those of us further back. During Mass we were treated to a homily that resoundingly affirmed belief in the real presence of Jesus Christ, true God, in the Eucharistic species.

Last Sunday's procession reminded me of when I was still at school, and a memory of a visit we made to a parish where an aunt was the housekeeper, for the Eucharistic procession in that parish. A procession in the nearby street was followed by Benediction in the garden beside the Church, more or less as happened on Sunday.

The day prompted us to reminisce about other occasions on which we had taken part in Eucharistic processions. One of the largest such occasions was during the International Eucharistic Congress in Quebec in 2008: International Eucharistic Congress: the Procession of the Blessed Sacrament. Another notable occasion was during a visit to Lake Como, when we were able to take part in the procession in  Bellano: Corpus Christi by Lake Como. We have also been in Assisi (twice if my memory serves me correctly) for the Solemnity, when we joined the parish in Rivotorto for Mass and a Eucharistic Procession. All of this takes place with Assisi itself overlooking the Church and the procession route. There are also the occasions when we have taken part in the Eucharistic procession in Lourdes: Following the Eucharistic Procession. 

Whilst it can be the larger celebrations that prompt the most vivid memories, it may well be the case that the celebrations which most deeply express the faith of the participants are the slightly makeshift efforts of ordinary parishes. I was reminded once again on Sunday last of Pope Francis' observation that manifestations of popular piety represent the inculturation of the Gospel in a particular place, and it appears to me that small parish processions do exactly this.

International Eucharistic Congress: President Janos and Patriarch Bartholomew I

 The website of the Budapest International Eucharistic Congress now carries reports of some of the events during the Congress. Two of these events have caught my eye.

The first is the testimony of the President of the Hungarian Republic, given on Friday 10th September, which is reported under the title: A coincidence or the will of the Lord? It is significant that a person who is the representative figure of the Hungarian state should be willing to offer a testimony at a Eucharistic Congress. President Janos testimony referred to three different situations where he believes he has experienced a "coincidence" that was rather a sign of God's presence. Do read the whole of the report to gain a full flavour of President Janos testimony.

The testimony of the President of the Republic of Hungary was closed with the conclusion that searching for and accepting God needs real activity, it cannot be a passive action. “We all receive our signs, and it is up to us whether we take them as a simple story or a parable. It is up to us to see it as a ‘coincidence’ or God’s action.” Áder János is of the belief that “if we well apply the talents we have been entrusted with, if we are looking for God in our hearts, souls, and actions, then we will surely find Him.”

It is also interesting to place this testimony alongside President Janos speech before the Hungarian National Assembly after his election as President in May 2012. A written text of that speech can be found here; a video recording with English subtitles is here. It is worth persevering through to the end, again to gain a sense of the full context. I have not yet had time to read President Janos' other speeches which are linked from those pages.

The second event is the speech of the Ecumenical Patriarch of Constantinople. This was given before the celebration of Mass on the Saturday of the Congress, and the Eucharistic procession which followed the Mass. It is interesting that Patriarch Bartholomew I's speech was so closely linked to the Eucharistic celebration and procession, and there is a clear ecumenical significance in his being present.

Patriarch Bartholomew also spoke at length about the need of the reconciliation the Eastern and Western Churches. He declared: “The eucharistic realization of the Church in the common chalice and in the shared Christian witness in the world is the vision and the dream of all of us”. Regarding the schism he cited Father Georges Florovsky who said that “according to the plan of God should not have taken place”, since Christians belong to the very same spiritual space, “East and West organically belong together in the unity of Christendom” – quoted again Father Florovsky according to whom we can call the two denominations “cultural sisters” or even “Siamese twins”. The Patriarch of Constantinople invited the pilgrims to pray to the merciful God “to strengthen and bless our endeavors to advance on the path to unity”.

Patriarch Bartholomew also used a neat phrase to describe how the presence and actions of those who have celebrated the Eucharist should be lived as a kind of "liturgy after the Liturgy". The report of Patriarch Bartholomew's speech ends by referring to the recognition in the year 2000 of St Stephen of Hungary as a saint to be honoured by the Orthodox churches:

In 2000 in front of the Basilic of Saint Stephen’s Basilica His Holiness Bartholomew I Patriarch in a Holy Mass issued the bull about the honoring as saint of our first king Saint Stephen also in the orthodox church. The orthodox church leader’s gesture was extraordinary because since the schism on behalf of the the orthodox church there has been no example of recognition as own one of the Roman Catholic Church’s saint. The person of Saint Stephen, Hungarian king is a bridge between Eastern and Western Churches. 

"... All my springs are in you" :International Eucharistic Congress 2021

Like the Olympic Games, the Budapest International Eucharistic Congress was originally due to take place in 2020 but was postponed because of the COVID-19 pandemic. It is taking place this week, with the closing Statio Orbis Mass to be celebrated by Pope Francis on Sunday 12th September.

The home page for the Congress is here: 52nd International Eucharistic Congress.

The theme of the Congress is taken from Psalm 87, which reads in the RSV translation that is closest to the expression of the adopted theme: 

On the holy mount stands the city he founded;
the Lord loves the gates of Zion more than all the dwelling places of Jacob.... 

Singers and dancers alike say
"All my springs are in you".

This video clip rather nicely explains the theme and logo of the Congress: Logo of the 52nd International Eucharistic Congress.

A video of the opening Mass of the Congress, celebrated on Sunday last, can be found on Youtube: IEC 2020: Opening Ceremony and Holy Mass. The celebration of Mass itself begins at 2:35:00.

I have yet to find online English texts or videos of the various catecheses and testimonies that are taking place, though a full programme for the Congress can be found here.

A couple of things have caught my eye so far. The first is a report of the theological symposium of the Congress that took place on 6th September. The programme for the symposium is here; the English report is here, with the Italian version of the report here. The English report seems to have suffered a little in the translation, so I offer instead my own translation from the Italian of the part that caught my eye:

[Participants] indicated, among other things, that if we wish to preserve the Liturgy of the Church into the future, instead of a desacralisation and of a deformation, we must continue to consider it as a sacred event, in a strictly formal context. They also said that the Gospel, fertilizing and renewing the history of humanity, must shine its own light and force in the same way in our secularised world.

Hanno indicato tra l’altro, se vorremmo conservare la liturgia della Chiesa anche nel futuro, al posto della desacralizzazione e della deformazione dobbiamo continuare a considerarla come un evento sacro, in un rigido contesto formale. Hanno anche enunciato che il Vangelo, fecondante e rinnovante la storia dell’umanità, deve splendere la sua luce e la sua forza proprio allo stesso modo nel nostro mondo secolarizzato.

The second is the subject of one of the workshops, which will be given by Bishop Massimo Camisasca, ordinary of the diocese of Reggio Emilia-Guastalla. He is a native of Milan, where one of his school teachers was Luigi Giussani. He has a long standing and leading position with respect to Don Giussani's movement Communion and Liberation. His subject is one of immediate relevance to the area of his present pastoral responsibility in the northern part of Italy: the martyrdom of Italian priests after World War II.

Adoremus: National Eucharistic Congress and Pilgrimage

This coming weekend sees the National Eucharistic Congress for England and Wales, being held in Liverpool: Adoremus.

Coverage of the Congress can be found here: http://www.shalomworldtv.org/adoremus.

You can also watch it on the homepages of these websites:

 

http://catholicnews.org.uk

http://cbcew.org.uk

LIVE Broadcast dates and time as below,

 

FRIDAY, 7^th September

10:00AM to 2:00PM

 

SATURDAY, 8^th September
10:00AM to 2:00PM

 

SUNDAY, 9^th September

11:00AM to 1:00PM

 

The Eucharistic procession through the streets of Liverpool on Sunday will remind me of my own participation in similar processions (I often happen to be away on holiday at the time of the Solemnity of Corpus Christi, so get the opportunity to participate in processions  in different places):

International Eucharistic Congress 2008 in Quebec.

The parish of Rivotorto, near to Assisi (twice).

Lisieux, at the Basilica dedicated to St Therese.

Bellano, on Lake Como.

International Eucharistic Congress 2016: Christ in you, our hope of glory

It is perhaps because it is taking place so far away that the International Eucharistic Congress 2016 currently under way in Cebu City, Philippines has not attracted much attention in the UK. The Congress describes itself as being an occasion when the local Church in the Philippines turns in celebration towards the Eucharist and invites believers from throughout the world to join them in that celebration.

The "basic text", a theological/pastoral presentation of the Congress theme can be found here. Though I have not had time to read the complete text, it is the account of Eucharist as source and goal of dialogue, and of mission in dialogue, (sections IV to VIII) that caught my attention.

In the life of the Church, the Eucharist stands as both the source and goal of this dialogue. By our participation in the Eucharistic celebration we enter into a communion of life with the Triune God because we are inserted into the dialogue of life and salvation that began in history and now perpetuated in liturgical mystery in the power of the Holy Spirit. The various elements of the celebration engage our body, our senses, our consciousness, and our affectivity in that dialogue which unfolds enabling us to share in the rhythm of Christ’s life offered for our salvation. By gathering and forming an assembly of worship we respond to the Father’s summons to be his covenanted People. By listening to and assimilating the Word proclaimed we engage in a dialogue whereby the Father heals, forms and enriches us with his life and love, especially with the help of a homily which, on account of its Eucharistic context, surpasses all forms of catechesis because it leads up to sacramental communion.  

In a singular way, we enter into a dialogue of life with the Triune God by eating Christ’s body and drinking his blood, for responding to our prayer of epiclesis the Father sends the Holy Spirit through His Son upon the bread and wine so that they may become the body and blood of our Lord Jesus Christ. Emerging from the Eucharistic gathering, we are sent to continue and extend this Trinitarian dialogue of life and salvation in the form of loving service especially toward the least, the last, and the lost.  

The dynamic movement of the celebrative action, then, (gathering-word-meal-mission)makes us realize that the Eucharist is the living memorial of the dialogue that took place in the entire life and ministry of Jesus Christ but which finds its climax in the Paschal Mystery of his suffering, death, and resurrection and final glory. It was a dialogue that constitutes both an act of obedience to the Father (ascending movement) and compassion towards weak sinners (descending movement), a sacrifice of both adoration (ascending movement) and service (descending movement).

The presentation in terms of dialogue has a specific character that is proper to the Church in Asia, a timely reminder that we should not give to the term only a European/North American context.

In two respects, an International Eucharistic Congress prefigures those world scale Catholic events that catch much more media attention,  World Youth Day and the World Meeting of Families. It comes before them in time as an international celebration of Catholic faith, participation in which constitutes an experience that is deeply ecclesial in its nature, an experience in which one's own living of a Christian life encounters that others from distant parts of the world. And it comes "before" them in the celebration of the Mass "statio orbis" on the last Sunday of the Congress. On that day every celebration of Mass, wherever it takes place in the world, has an orientation towards the celebration that takes place at the Eucharistic Congress, giving to each and every celebration of Mass on that day a very particular character of ecclesial communion.

The term "Statio Orbis" came into being at the concluding celebration of the 37th Eucharistic Congress held in Munich 1960. Since then, the concluding celebration of Eucharistic Congresses has had particular Churches from various parts of the world join in communion with the Pope or one of his Legates, called a "Statio Orbis" Mass.

The word "Statio" means "station," as in "station days" in Tertullian's De Oratione. Because Wednesday and Friday, as "station days," were characterized by watchings and processions, when the faithful remained standing, the word "statio" eventually came to mean the place where the faithful walked in procession and stood for the celebration of the liturgy. The churches to which they went came to be known as "stationes" and the route to them became known as the "statio ad" (station to, meaning the procession route to) that place. Station days of that kind were once held in Rome, Constantinople and Jerusalem. Records that remain today give us the most information about such processions in Rome. Going to the "statio" was a major ceremony at one time, in which people carried all of the papal vessels used for the celebration of the Eucharist to a pilgrimage site or station church. The concept may be somewhat familiar today from the station churches of Rome during Lent.

The word "Orbis" means "circle," "ring" or "orb." In ancient Latin documents, it referred to the world. In the phrase "statio orbis," it refers to the global nature of the gathering for the closing Mass of each Congress.

When we celebrate Mass in our local communities this coming Sunday we might like to be conscious of the particular significance of that celebration.

Eucharistic Procession at the Dublin Eucharistic Congress

I have just watched this video of the procession during the recent Eucharistic Congress in Dublin.

Statio Orbis homily: "Jesus Christ is the shoot taken from the highest branch"

Cardinal Marc Ouellet, the Papal legate to the International Eucharistic Congress in Dublin, preached a rather beautiful homily at the Statio Orbis Mass. The idea of the Statio Orbis is that, on this particular day at the end of the Eucharistic Congress, every celebration of Mass throughout the world has a kind of orientation towards and an alignment with this celebration at the Eucharistic Congress itself. The whole Catholic world looks towards this celebration in a very particular way.

At the end of this celebration we will listen to the message of Pope Benedict XVI. His speaking to us reminds us that this International Eucharistic Congress bears witness to the Catholic Church as the universal communion of many particular Churches. The Bishops, priests, religious and lay faithful here represent the Catholic Church which is found throughout the world in thousands of communities, but which is one in faith and love of Jesus Christ.....

Referring to the first reading from the Prophet Ezekiel, Cardinal Ouellet said:

We understand the prophecy of Ezekiel in the light of Christ. Jesus Christ is the shoot taken from the highest branch, he is God from God, and planted by God himself on a very high mountain, which is Calvary....

The seed of Christ's love, buried in the ground of Calvary, produced an unimaginable fruit: a tree, the Tree of Life, a noble cedar which is the Holy Church of God, the dawn of the Kingdom. We believe in the one, holy, Catholic and apostolic Church, because we believe in Christ who wills the Church to be His body, born from the self-gift of His Eucharistic Body.

At the present time of the Church, as the Year of Faith and the celebration of the 50th anniversary of the opening of the Second Vatican Council approaches, this vision of what constitutes the nature of communion between the local Church and the universal Church, and the role of the office of the successor of St Peter in confirming that communion, is very timely. It should give cause for reflection to both those of a traditionalist inclination and those of a liberal inclination

Things that are passing me by

At this time, there are a number of ecclesial events which, though signficant, are somewhat passing me by.

The first of these events was the Seventh World Meeting of Families in Milan from 1st-3rd June, which took place with the participation of Pope Benedict XVI. This is essentially World Youth Day for families, and the numbers presented at the final press conference give some idea of the scale of the event. It even made the travel advice section for Italy of the UK Foreign and Commonwealth Office because of the expected impact on life in Milan. The website of the Holy See contains the addresses of the Holy Father. Particularly moving are the answers given by the Holy Father to the questions he was asked during the Evening of Witness, an event watched by more than 3 million people via RaiUno's television coverage. Read particularly his observations about the "for ever" of the commitment of marriage, which have an interesting historical texture as well as a moral character. This meeting could not have taken place at a more culturally and politically significant time for the future of the family, and deserves a much wider coverage than it has so far had in the UK media.

The second is the Spirit in the City event in the West End of London. I took part in this annual event three years ago, but have missed out again this year. I really will make more effort next year, as this really does represent the idea of the "new evangelisation" at a place very near to home. Today, for example, the events take place in Leicester Square, one of London's key landmarks for visitors. The Eucharistic and Marian processions are particularly powerful.

And the third event is the International Eucharistic Congress, taking place in Dublin this coming week. One way or another, I am not going to be there (this time). See here for my posts about the last Congress in Quebec. Of interest so far, and worthy of a detailed study, is the talk given by Cardinal Marc Ouellet to the theological symposium on the theology of the Church as Communion, which he presents as a key hermeneutic for the authentic understanding of the Second Vatican Council. I have been particularly struck by the style of the Marian dimension of life in the Church expressed in this talk (which exactly matches my own sense) and by the long discussion of the relation between the universal Church and the local Church of the individual dioceses. In the light of some reporting of he state of discussions between Bishop Fellay of the Society of St Pius X and the Holy See, this orientation is very important. Cardinal Ouellet hosted the last international Congress when he was Archbishop of Quebec, and he is the Papal Legate to the Dublin Congress.

A different Ireland

As things have worked out, I will not be in Dublin for the 50th International Eucharistic Congress. But at a time when Ireland and Catholicism means Cardinal Sean Brady (here)and the Association of Catholic Priests of Ireland (here and here... but beware that call for "dialogue" which intends a very particular outcome) ....

If you explore the programme for the International Eucharistic Congress, I think you might find a different Ireland: here. Look out for the extent of the involvement of Focolare, Emanuel Community, Youth 2000 ....

IEC 2012: Developing the theme (2)

The Eucharist: Communion with God and with one another is the overarching theme of the Dublin Eucharistic Congress. It is intriguing to look at how this theme is expressed in the Congress Week programme.

One wonders, for example, whether it is adequate to consider Exploring and Celebrating Ministry – Ordained and Lay as one theme given the manner in which the ordained ministry is particularly a ministry of the Eucharist towards the lay faithful. There is a question about the indiscriminate use of the term "ministry" to refer univocally to both the ordained and the lay state. The day might, of course, present this theme in a way entirely consonant with the genuine sense of the overarching theme - the ordained ministry as a ministry of communion and centre of communion for the lay faithful. In a not dissimilar way, it is not clear that the themes of justice and reconciliation, and of suffering and healing, will be developed in a way consonant with the overall theme - though, of course, it is possible that that will be the case.

What I think is of particular note is the theme for the Monday of the Congress: Exploring and Celebrating our Communion through Baptism. The plenary celebration for this day is to be an ecumenical liturgy that celebrates baptism. And the person who will preside at this celebration is the Church of Ireland Archbishop of Dublin and Glendalough. One can ask two questions, from somewhat opposite perspectives, about the choice of a non-Catholic cleric to preside over an event at a Catholic Eucharistic Congress.

1. If baptism, as the first sacrament of initiation, is seen as being oriented towards the last of the sacraments of initiation, that is, the Eucharist, and in particular, reception by the person who has been baptised of the Eucharistic Jesus. If this is so, is it appropriate for someone who is not in communion with the Catholic Church and therefore not in Eucharistic communion with Catholics, to preside at a celebration of baptism that is premised, by virtue of its being part of a Eucharistic Congress, on the orientation of baptism towards Eucharistic communion?

2. Since baptism is the foundation of that imperfect unity that exists between Christians of different denominations, then it appears to be quite appropriate that this celebration of baptism should be ecumenical in nature. Seen from this perspective, the choice of a non-Catholic cleric to preside over the celebration is an authentic challenge to Catholics taking part in the Congress to recognise that degree of unity that does exist. The extent of this unity was emphasised by Pope Benedict during his meeting with leaders of other Christian denominations in Cologne:

I feel the fact that we consider one another brothers and sisters, that we love one another, that together we are witnesses of Jesus Christ, should not be taken so much for granted. I believe that this brotherhood is in itself a very important fruit of dialogue that we must rejoice in, continue to foster and to practice.

Among Christians, fraternity is not just a vague sentiment, nor is it a sign of indifference to truth. As you just said, Bishop, it is grounded in the supernatural reality of the one Baptism which makes us all members of the one Body of Christ (cf. I Cor 12: 13; Gal 3: 28; Col 2: 12).

It is absolutely right that time should be given to consideration of the sacrament of baptism during a Eucharistic Congress whose theme is that of Eucharistic communion. The particular way chosen to do this during the Dublin Congress next June presents an interesting juxtaposition of questions. It is to be hoped that participants and organisers will be sensitive to the significance of these questions for the plenary liturgy on the Monday of the Congress.

IEC 2012: Developing the theme (1)

I posted recently on the subject of the 50th International Eucharistic Congress which will take place in Dublin in June 2012. In that post, I suggested that there is a discussion to be had about how the overarching theme of the Congress is being developed during the preparation of the Congress.

In presenting the Congress theme - The Eucharist: Communion with Christ and with one another - the official website cites its origins in the teaching of the Second Vatican Council :

Really partaking of the body of the Lord in the breaking of the Eucharistic bread, we are taken up into communion with Him and with one another. "Because the bread is one, we though many, are one body, all of us who partake of the one bread". In this way all of us are made members of His Body, "but severally members one of another" (Lumen Gentium, 7).

It is quite appropriate that the theme of a Congress that will take place in the 50th anniversary year of the opening of the Second Vatican Council should draw on a seminal theme of the Council. The page quotes Pope John Paul II:

The church appears in this way as the universal communion of charity, founded in the faith, in the sacraments and in the hierarchical order in which pastors and faithful are personally and communally nourished at the sources of grace, obedient to the Spirit of the Lord, who is the Spirit of truth and love. (Address to the Roman Curia, 20/12/1990, AAS 83, 1991, 742)

The different headings of possible developments of the theme that follow on this same page are, in my view, very helpful, and I can recognise in them some of the aspects of the last International Eucharistic Congress in Quebec, where the theme was The Eucharist: Gift of God for the life of the World.

However, if we turn to look at the first stage of the programme of pastoral preparation for the Congress, I do think there is a question to be raised, a discussion to be held. The website page outlining the first stage theme is here. There is, I believe, an almost imperceptible yet significant shift between what is outlined above about the Congress theme and this statement about Stage 1 of the preparation programme (my italics added, to draw out this shift):

Stage 1 of this catechetical programme marks the beginning of a journey of discovery. It is an invitation to revisit the celebration of the Eucharist and explore it part by part. We start with the Introductory Rite of the Mass, which facilitates the gathering of the parish community. This is the focus of Stage 1.

Instinctively, this seems to me to feel different.  And I think it feels different because it represents a kind of reversal of the direction of look. The presentation of the overall theme has a look "from the Eucharist towards the Church"; the presentation of Stage 1 of the preparation programme separates the gathering of the people of the Church from its Eucharistic centre. The gathering of the people is presented in a man-centred way - "the gathering of the parish community" - rather than a Trinitarian-Christ centred way.
As I indicated in my earlier post, I find the choice of icon to represent the first stage of the preparation programme very striking indeed. The question that I think is up for discussion is this: Does the "coming together of the people of the Church" represented by the figures of Mary and St John in the chosen icon really represent the same thing as the rather human "activity of gathering for Eucharist" of the first stage of the preparation programme? In Liturgical terms, does the chosen icon represent the Penitential Rite or does it represent the Communion Rite? If this stage of preparation is going to be reduced to that superficial notion of "gathering" that is the wont of a particularly shallow idea of Liturgy, then I think it will do a great disservice to the development of the theme of the Congress. However, the chosen icon itself has the roots of a much deeper reflection on the nature of communion, ecclesial communion in the first instance as Mary and John's mutual entrusting, but ecclesial communion flowing from Eucharistic communion in the event of the Cross and then turning back towards ecclesial communion in the life of the new-born Church. Now, this does have a movement of looking "from the Church towards the Eucharist", and there is some hint therefore of the approach of Stage 1 of the preparation programme. But the approach of the preparation programme does not complete the representation that is there in the icon of the movement "from the Eucharist towards the Church".

The Theological Document of the Congress explores the elements of the preparation programme in a more detailed way. The section on the Introductory Rites and the Collect (nn.56 ff) does shed some light on the way in which the idea of "gathering" is expected to be treated in the preparation programme. It is worth reading, but does not altogether answer the question being asked by this post.

IEC 2012: an update

A meeting was held at Brentwood Cathedral Conference Centre this evening to promote interest in the forthcoming International Eucharistic Congress. Sadly, it was not very well attended.

As part of the evening, we looked at images of four icons which are accompanying the journey of the Congress Bell through Ireland in preparation for the Congress. I was particularly struck by the first of these icons, that of Our Lady of Refuge and St John the Evangelist. I borrow from the Congress website the image and the explanation.

The Icon of Our Lady of Refuge and St. John the Evangelist will be based on a 14th Century icon from the Poganovo Monastery. It shows John the Evangelist and Mary as they might have been beneath the cross, evoking the text of John 19:26-27.

This icon will be used to represent stage 1 of the Congress pastoral preparation programme: “Christ gathers us as a Eucharistic community.”

Our choice of this icon is motivated by the idea that it represents the formation of the Church at the foot of the Cross. As St. John Chrysostom reminds us the water and blood flowing from the side of Christ were symbols respectively of baptism and Eucharist. Mary is confirmed as mother of the Church. In the person of St. John, the whole Church is gathered at the foot of the cross. The beloved disciple looks out from the icon, inviting us into this new communion with Christ through Mary. The Icon thus highlights both the Marian and Johannine aspects of the ecclesial community – we are called to be fruitful bearers of the Word and Beloved disciples. "My mother and my brothers are those who hear the word of God and do it." (Luke 8:21)

From the presentation at this evening's meeting, I think there is a discussion to be had about the way in which the work in preparation for the Congress, and the proposed programme, develop its theme. I will hopefully post on this in the next few days. Meanwhile, this page at the Congress website briefly outlines the theme, and indicates possible developments of it.

The Congress website now contains a wide range of material relating to the Congress, and is worth exploring.

International Eucharistic Congress 2012: Official Launch

The media launch of the International Eucharistic Congress 2012 is reported here.

The pilgrimage of the Congress Bell through the dioceses and parishes of Ireland has also begun. An image of the Bell in its carrying frame can be found here. In his homily at the beginning of this journey, Cardinal Brady said the following:

An example of a lam-chlog of that time can be found today in the National Museum of Ireland. So, in his work of evangelisation, of bringing the joy of the Gospel to the Irish people, the bell had an honoured place in the mission of our National Apostle. It called the people to pray. It invited them to pause from their busy and distracted lives and to turn to what gives life to the spirit and the soul. It beckoned people to meet Jesus himself in his Word and in the Eucharist.

The Eucharistic Congress Bell has a more recent history but its purpose is still the same. Originally from the Dominican Convent School in Portstewart it was used to usher in the new millennium in Glendalough in the Jubilee year 2000. It was used to summon us to what Pope John Paul II called the new evangelisation that is the mission of the Church at the beginning of the third millennium. That call to a new evangelisation will continue to ring out in every parish the bell will visit. It will ring out in memory of Patrick who, in spite of his personal weakness and the many obstacles that came his way, burned with zeal for the hope, life and love that the message of Christ offered to the people of Ireland. The bell will call every one of us to take up that mission from Patrick and make it our own in living out our baptismal call....
 
The Congress Bell is not a megaphone shouting for attention above all the other noise of our lives. It is not even a special ring tone designed to stand out from the crowd. It is a simple bell that tolls softly. It invites each one of us to quietly think again about the faith that brought courage, peace and hope to so many generations of Irish people at home and across the world. For those who have forgotten or rejected their faith, it is a gentle call to give faith in Jesus Christ and in His Word another chance.

Whilst it may be the case that the Congress Bell has a significance particular to the history of Ireland, I am disappointed that the Bell is not being seen in a wider international context. The Eucharistic Congress is, after all, an international Congress.

Lourdes Magazine: "The spirit of Tibhirine is alive"

The January-February 2011 issue of Lourdes Magazine carries an interview with Brother Jean Pierre, one of two monks who survived the attack on the Cistercian monastery at Tibhirine in 1996, after which seven of the monks were killed. Brother Jean Pierre and Brother Amedee, the other survivor, continue their monastic life in Morocco.

Brother Jean Pierre wrote the following in a letter sent to Lourdes Magazine in November 2010:

We were lucky to obtain a DVD of the film "Of Gods and Men". I like it very much, because it really conveys the message of what was experienced during these three dangerous years by the Community, the reasons for choosing to stay, and the difficult unanimous commitment. I like the departure in the snow, towards the mystery of the total gift of self in communion with the oblation of Christ so that the reign of Love may come on our suffering earth ... I am amazed by what the actors of the film experienced as they managed to self-obliterate so perfectly in order to enter into the spirit of the message and the people they had to represent ... I think the Holy Spirit is at work here.

When the interview asks Brother Jean Pierre what is the secrect of the monks friendship with the Muslims who surround the monastery, he answers:

Prayer. In Tibhirine the bells of the monastery rang and the Muslims never asked us to prevent them from ringing. There was a mutual respect at the very heart of our common vocation: to adore God, to praise Him and sing his glory. In Morocco, we also live this communion in prayer when we get up at night to pray at the same time as our Muslum neighbours are awakened by the muezzin. The fidelity to the times of prayer is the secret of our friendship with the Muslims. We want to be in God's presence with them, be true to ourselves in this inner light that only silence gives. Muslims teach us to pray ....

I wonder if Brother Jean Pierre's experience, and that of the two monasteries in which he has lived in the Atlas, can shed some light on the choice of a bell as one of the key symbols for the 50th International Eucharistic Congress?

50th Eucharistic Congress: Dublin 2012

I read with interest Pope Benedict's remarks to the recent meeting of the Pontifical Committee of International Eucharistic Congresses.

Of particular interest were Pope Benedict's remarks about the "statio orbis" Mass which concludes the celebration of each International Eucharistic Congress. Pope Benedict's account of his participation in the Congress in Munich which launched the idea of the "statio orbis" was interesting and brought to mind my little part in the most recent "statio orbis" at the end of the 2008 Eucharistic Congress in Quebec.

Moreover, the International Eucharistic Congresses have a long history in the Church. Through the characteristic form of "statio orbis," they highlight the universal dimension of the celebration: In fact, it is always a celebration of faith around the Eucharistic Christ, the Christ of the supreme sacrifice for humanity, to which the faithful participate not only those of a particular Church or nation, but, in so far as possible, from several places of the globe. It is the Church that recollects itself around its Lord and God. Important in this regard is the role of the national delegates. They are called to sensitize the respective Churches to the event of the congress, above all in the period of its preparation, so that from it will flow fruits of life and of communion.

Update: International Eucharistic Congress 2012

The website of the International Eucharistic Congress 2012 has published the October 2010 issue of their e-Congress newsletter.

Page 7 of the newsletter describes the "Congress bell":

Bells have been associated with prayer and gathering in community for thousands of years. In Ireland we have many old bells, reminiscent of important moments of gathering, both religious and social. The Pastoral Committee has identified a bell as one of the key symbols of the Congress. The Congress Bell will be a reminder of the call to faith and the call to prayer in ancient times and in more recent times; the invitation to gather as a Christian community. Our Eucharistic Congress Bell has been donated for this purpose by the Dominican Sisters in Cabra. The Bell – in the near future to be housed in a special housing or vehicle – will be carried and pushed all around Ireland. It will be offered to dioceses, parish communities, festivals of faith and places of pilgrimage. We hope it will be carried by many volunteers, parish to parish, community to community. Resources are being devised to accompany the Bell so that, as it is rung, it will be heard by many people as a form of invitation. They may ask “what is it?” They may go further and ask, as the rich young man in the Gospel asked, “Good master what must I do to inherit eternal life?” Prayers and ceremonies will be created for prayer occasions. It is envisaged that every diocese, cathedral, community and hopefully many religious sites as well as the schools and other institutions will get involved in this project. A steering committee will soon be established in order to co-ordinate this task.

I had been wondering what Ireland would do to compare with the Ark of the New Covenant that was a major feature of the preparation for and celebration of the 2008 Eucharistic Congress in Quebec. At first sight, the photograph of the "Congress bell" in the e-Congress newsletter seems rather underwhelming.

However, the idea that it should travel Ireland during the period leading up to the 2012 Congress strongly reflects the idea of the Ark of the New Covenant in relation to the Quebec congress. Once the bell has been mounted in a frame or on a vehicle I expect that it will appear more substantial and more appropriate to its purpose.

I do like the idea of a bell:

• It is very appropriate, as a call to communion, for the 2012 Congress theme, The Eucharist: Communion with Christ and with One Another.
• In the context of the "new evangelisation", it represents a call to Ireland and, through Ireland to all the nations of Europe, to return to their Christian heritage
• At a time when Christian-Islamic relations are such a significant question for Europe, it represents a public call for Christians to turn to prayer, in parallel the public call to prayer of the muezzin, and so has a strong implication for inter-religious dialogue.

The newsletter also links to extensive pastoral resources for the first part of the programme of preparation for the Congress.

Holy Saturday: the Vigil of Mary

The title of one of the icons on the Ark of the New Covenant of the International Eucharistic Congress 2008 was the Vigil of Mary. It represents the figure of Mary/the Church as she awaits the Resurrection of the Lord.

Mary is the central figure - we are drawn to her

The crucified Jesus is on the cross in the background

Mary’s left hand points to Jesus, the source of our salvation

Mary’s downward look is contemplative (reminds us of her response to the Lord’s invitation to make the new and everlasting Covenant happen (Lk.1:38))

3 stars on Mary, one on each shoulder and one above her forehead, affirm and proclaim the total virginity of Mary - before, during and after the birth of Jesus

The icon asks us if we can be as faithful and steadfast to the Father as was Mary

Mary’s yes to the God of the Covenant- starting at the annunciation:

became the beginning of the Church

accompanied the incarnation of God’s Word from the first moment of his conception to his death & resurrection

The Church:

contemplates Mary at the foot of the cross as the glorious and sorrowful icon of its own mystery of communion

is destined, like Mary, to the glory of being the spouse of the Lamb

Quebec 22nd June 2008

Seeing today's date reminded me that, one year ago ....

...... I had my "15 minutes of fame" reading at the Statio Orbis at the closing of the International Eucharistic Congress in Canada.

"Eucharistic Moments" - Mirroring the broken Christ

Thinking Faith have published an article with this title. The article can be accessed here. I am reminded of one of the catecheses at last years International Eucharistic Congress, on the theme of the Eucharist and Mission. That catechesis can be accessed here.

As I read Fr Barnes article from Thinking Faith, there was something that made me feel instinctively uncomfortable with it. One aspect to this is a background that might be described as Rahnerian. There is a complex philosophy of religion behind this background, which leads to a recognising in ordinary things of life instances of specific Christian revelation. If you are used to thinking in a different philosophical/theological framework it is quite difficult to read an article written in this Rahnerian context.

A couple of phrases in the article bring in to focus the disagreements that I would have with it. The first is in the introductory paragraph, which refers to "our experience of the eucharist, during the liturgy and in our everyday lives". This is a phrase which has a clearly Rahnerian dimension to it - in not distinguishing between "eucharist in everyday life" and "eucharist in the liturgy". However, I do not think you should speak univocally of Eucharistic experience in these two areas of Christian life; there is a Eucharistic experience in these two different areas of Christian life, and those experiences should be in complete conformity with each other and not contradictory; but the nature of those two different experiences is not the same, is not identical. I think this is a point that could be made within a Rahnerian perspective, as well as through addressing the question from a different philosophical/theological perspective.

The second phrase refers to the "same ordinary objects and the same everyday gestures recorded in the Gospel story". The Rahnerian perspective is again apparent here. In one sense, the phrase is correct - bread and wine are ordinary objects. But, on the other hand, does it do justice to the Gospel accounts to reduce the choice of those objects (rooted in the historic tradition of the Jewish liturgy) to the "ordinary"? In the context of the Jewish liturgy from which they have come, are these objects and gestures really "ordinary"? Isn't it truer and more faithful to the intent of the Gospel texts to see them as being actually quite "extraordinary"?

In passing, Fr Barnes' account of Jesus' appearance to the disciples on the road to Emmaus, where he relates their recognition of Jesus in the breaking of bread as a "eucharistic moment", seems to shy away from the suggestion that it is a "Eucharistic Moment" - Jesus disappears from their physical sight because he is present in the Bread of the Eucharist.

I think Cardinal Toppo's catechesis on "Eucharist and Mission" at the International Eucharistic Congress is interesting to read in conjunction with Fr Barnes' article. I think you should read it as a whole, but here are two extracts, one referring to the nature of the bread and wine brought in the offertory procession and the second to the nature of the mission received from participating in the Eucharist.

The bread and wine that they bring to the altar is the symbol of their daily life of interaction with one another. They are not mere ritual elements. They represent the community with its life of relationships. In the early Church these were taken from the table of sharing and thus expressed their relationship among themselves. Today, I believe it is again necessary to emphasize the social and communitarian dimension of the bread and wine that is brought to the altar. This can be done in the following manner. In the first place it is ideal that the faithful bring these gifts to the altar as a symbol of their own lives. Moreover, together with the bread and wine, it would be good if they bring other gifts which express the concern for the community. The offertory collection could be given a greater community building significance. The community gathered together as the body of Christ should realize that there are members among them who do not experience God’s love because there are not enough people who translate this love into human love and sharing.

I think one can add to Cardinal Toppo's presentation, without in any way undermining it, an idea that the bread and wine brought to the altar represent the renewed creation that is the specific work of the lay person in the life and mission of the Church. This idea gives an eschatological expression to the Cardinal's pastoral/missionary presentation.

We are sent out into the world to make the symbols of the Eucharistic worship become realities of a Eucharistic life. We go out into the world after the Eucharist challenged by the word of God, prophetically charged by the Spirit of the risen Lord and committed to work for the transformation of the world.

What I find interesting in this second extract is its direction - from our celebration of the Eucharist towards the world - where Fr Barnes' suggests a primacy of a movement in the opposite direction. Our own brokeness finds a meaning in the brokeness of Christ, and so there is a correct sense in which we experience a movement from the world towards the Eucharist. But, when viewed as a mission in the world, the primacy of movement is, I believe, in the opposite direction. We are sent to live Christ's brokeness for others - the Eucharist is a "gift of God for the life of the world".

Visit to the John Fisher School (part 4)

The fourth - and last - instalment of the talk at John Fisher School.

3 … for the Life of the World

3.1 The Eucharist: memorial of the Paschal Mystery that takes away our
sins

112. What is the importance of the Paschal Mystery of Jesus?
The Paschal Mystery of Jesus, which comprises his passion, death, resurrection, and glorification, stands at the centre of the Christian faith because God's saving plan was accomplished once for all by the redemptive death of his Son Jesus Christ.

280. In what way is the Eucharist a memorial of the sacrifice of Christ?
The Eucharist is a memorial in the sense that it makes present and actual the sacrifice which Christ offered to the Father on the cross, once and for all on behalf of mankind. The sacrificial character of the Holy Eucharist is manifested in the very words of institution, “This is my Body which is given for you” and “This cup is the New Covenant in my Blood that will be shed for you” (Luke 22:19-20). The sacrifice of the cross and the sacrifice of the Eucharist are one and the same sacrifice. The priest and the victim are the same; only the manner of offering is different: in a bloody manner on the cross, in an unbloody manner in the Eucharist.

1 Corinthians 11:23-26
For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, "This is my body which 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 Lord's death until he comes.

The Ark of the New Covenant is decorated with the following icons: the Last Supper, the Crucifixion and death of Jesus, the Vigil of Mary (when she waits through Holy Saturday until the Resurrection on Easter morning), and the Resurrection.

3.2 The Eucharist: food for our life in the world, food for the life of others in the world

292. What are the fruits of Holy Communion?
Holy Communion increases our union with Christ and with his Church. It preserves and renews the life of grace received at Baptism and Confirmation and makes us grow in love for our neighbor. It strengthens us in charity, wipes away venial sins and preserves us from mortal sin in the future.

John 6: 32-35, 49-56
Jesus then said to them, "Truly, truly, I say to you, it was not Moses who gave you 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." ….

I am the bread of life. Your fathers ate the manna in the wilderness, and they died. This is the bread which comes down from heaven, that a man may eat of it and not die. I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh." "Truly, truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you; he who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.

Matthew 25:34-40
Then the King will say to those at his right hand, `Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.' Then the righteous will answer him, `Lord, when did we see thee hungry and feed thee, or thirsty and give thee drink? And when did we see thee a stranger and welcome thee, or naked and clothe thee? And when did we see thee sick or in prison and visit thee?' And the King will answer them, `Truly, I say to you, as you did it to one of the least of these my brethren, you did it to me.'

The Ark of the New Covenant is decorated with the following icons: the multiplication of the loaves, the Washing of the disciples feet, the disciples meeting Jesus on the road to Emmaus.