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“The act of adoration outside Mass prolongs and intensifies all that takes place during the liturgical celebration itself. Indeed, “only in adoration can a profound and genuine reception mature. And it is precisely this personal encounter with the Lord that then strengthens the social mission contained in the Eucharist, which seeks to break down not only the walls that separate the Lord and ourselves, but also and especially the walls that separate us from one another.” 
”The bread I will give is my flesh, for the life of the world” (Jn 6:51). In these words the Lord reveals the true meaning of the gift of his life for all people. These words also reveal his deep compassion for every man and woman.
Our communities, when they celebrate the Eucharist, must become ever more conscious that the sacrifice of Christ is for all, and that the Eucharist thus compels all who believe in him to become “bread that is broken” for others, and to work for the building of a more just and fraternal world.”
Pope Benedict XVI, Sacramentum caritatis, N. 66 and 88.
These words about the value of Adoration of the Blessed Sacrament by Pope emeritus Benedict XVI open a prayer card issued by the Dutch bishops on the occasion of the Feast of Corpus Christi, this June 2nd. This year the day will be marked with a worldwide Holy Hour of Adoration, as called for by Benedict XVI as he opened the Year of Faith. The power of prayer before the physical Lord should never be underestimated, but a simultaneous effort should be truly significant.
The prayer card continuous with a Gospel passage that reflects this same unified nature of the Church:
“I am the true vine, and my Father is the vinedresser. Every branch in me that bears no fruit he cuts away, and every branch that does bear fruit he prunes to make it bear even more. You are clean already, by means of the word that I have spoken to you. Remain in me, as I in you. As a branch cannot bear fruit all by itself, unless it remains part of the vine, neither can you unless you remain in me.
I am the vine, you are the branches. Whoever remains in me, with me in him, bears fruit in plenty; for cut off from me you can do nothing. Anyone who does not remain in me is thrown away like a branch — and withers; these branches are collected and thrown on the fire and are burnt.
If you remain in me and my words remain in you, you may ask for whatever you please and you will get it. It is to the glory of my Father that you should bear much fruit and be my disciples. I have loved you just as the Father has loved me. Remain in my love.
If you keep my commandments you will remain in my love, just as I have kept my Father’s commandments and remain in his love. I have told you this so that my own joy may be in you and your joy be complete.
Gospel of John 15:1-11
Finally, a short prayer by Saint Ignatius of Loyola, perhaps chosen not entirely by coincidence, as he is the founder of the Society of Jesus, the Jesuit Order of which Pope Francis was a member:
Take, Lord, and receive all my liberty,
my memory, my understanding
and my entire will,
All I have and call my own.
You have given all to me.
To you, Lord, I return it.
Everything is yours; do with it what you will.
Give me only your love and your grace.
That is enough for me.
Suscipe, St. Ignatus of Loyola
 Benedict XVI, Address to the Roman Curia (22 December 2005): AAS 98 (2006), 45.
Photo credit:  AP Photo/Pier Paolo Cito
In his meeting with the cardinals who are still in Rome, Pope Francis brought the conclave period to an end today. In his address, which was characteristically filled with unscripted asides, the Holy Father looked back on the conclave, calling it a “period … filled with meaning not just for the College of Cardinals but also for all the faithful.”
In addition to the usual words of thanks to both the cardinals and his predecessor, Pope Benedict XVI, “a wise and humble interpreter with his gaze always fixed on Christ, the Risen Christ, present and alive in the Eucharist”, Pope Francis also touched upon various matters of faith. He likened the unity experienced in the conclave to the unity in the Church, which results in an openness to the Holy Spirit:
“As someone told me: the Cardinals are the Holy Father’s priests. But we are that community, that friendship, that closeness, that will do good for every one of us. That mutual knowledge and openness to one another helped us to be open to the action of Holy Spirit. He, the Paraclete, is the supreme protagonist of every initiative and manifestation of faith. It’s interesting and it makes me think. The Paraclete creates all the differences in the Church and seems like an apostle of Babel. On the other hand, the Paraclete unifies all these differences – not making them equal – but in harmony with one another. I remember a Church father who described it like this: “Ipse harmonia est.” The Paraclete gives each one of us a different charism, and unites us in this community of the Church that adores the Father, the Son, and Him – the Holy Spirit.”
And from his words we may perhaps also glean some idea of what the papacy ahead may bring, as Pope Francis outlined the mission of the Church: “to bring Jesus Christ to humanity, and to lead humanity to an encounter with Jesus Christ: the Way, the Truth and the Life, truly present in the Church and, at the same time, in every person.”
And although the subsequent conversations with each cardinal was heartwarming to watch, the content of the what the Pope actually said must not be ignored. It is easy to consider him a nice and humble man with his heart in the right place, he is also a staunch Catholic, with a living faith in the Lord. That is what makes him tick, it’s the foundation of his identity. In that sense, Cardinal Napier’s gift of an armband with the text “I believe in God” is as suitable as can be for Pope Francis.
I have a Dutch translation of the Pope’s address.
Like last week, there is a new set of questions to be answered. People came here in the past week to find answers, and I hope they found at least some indication of them, but if not: here is some more direct and detailed information. I will try my best to give useful and truthful answers, but in the case of some of today’s question it is really better to consult a priest, theologian or Church historian.
1. Is Roman Catholicism legal in the Netherlands?
Simple answer: yes. There is no prohibition on being Catholic or speaking and writing about being Catholic in the Netherlands. Article 6 of the Dutch Constitution protects every citizen to freely confess their faith within the limits of the law.
The Catholic Church is fully established in the Netherlands, with full diplomatic relations between the Netherlands and the Holy See, a resident Papal Nuncio and a bishops’ conference.
2. Explain why the Eucharistic liturgy is meant to be the source and summit of our spiritual lives.
This is one of those questions I referred to above. I will try to offer a basic explanation, but you are really best served with someone who is more knowledgeable about this.
The Eucharistic liturgy is the whole of rituals, words, gestures and actions we use to celebrate the Eucharist. That liturgy is a unity and reflects the content of what we celebrate: the Eucharist. And is that Eucharist that is the source and summit of the Christian life. By source we mean that everything we do as Christians has its origins in the Eucharist, and by summit we mean that that Eucharist is also the highest goal that we can achieve. Nothing exceeds or transcends it.
The Eucharist is Christ on the Cross, God who sacrificed Himself for us. The Eucharist is then a supreme act of love. For Himself, God need not have died, but He did so out of love for us. We needed it. He did not.
That sacrifice, that divine love, is the engine that drives our Christian life. Our love for God and our neighbours, our desire to be loved, flows from the divine love.
If we do not give the Eucharist, the Holy Mass, an important place in our Christian life, we take away the driving force, the nourishment for our Christian actions and words, our life. Christ gave Himself for us, now we need to accept Him in our hearts, and that is what the Eucharist does for us, and what we do in the Eucharist.
3. Who initiated transubstantiation in the Catholic Church?
Jesus Christ did. At the Last Supper, He gave bread and wine as His Body and Blood to His followers. And these followers were well aware of what Jesus had said about those things earlier:
“I am the bread of life. Your fathers ate manna in the desert and they are dead; but this is the bread which comes down from heaven, so that a person may eat it and not die. I am the living bread which has come down from heaven. Anyone who eats this bread will live for ever; and the bread that I shall give is my flesh, for the life of the world” (Joh 6:48-51).
When Jesus then said, at the Last Supper, “This is my body” and ‘This is my blood”, the Apostles would have remembered the above passage. Although they had no way of understanding how, they would also have no doubt that Christ was serious: He is the living bread, and the bread He now brings is, as He says, His body.
But since when does the Church refer to this mystery as ‘transubstantiation’? A quick glance at Wikipedia shows us that the term appeared in the Middle Ages, and at the Fourth Lateran Council of 1215 the Church first used it in writing. But although they didn’t use the word ‘transubstantiation’, the fact of bread and wine becoming the body and blood of Christ had already been accepted by the earliest Church Fathers, such as St Ignatius of Antioch and St. Justin Martyr (both in the first half of the second century).
The answer to the question would then be: Christ initiated it, and the Church recognised the mysterious transubstantiation virtually from the very start.
4. Can I have an altar just for saints?
Well, depending on what you mean by ‘altar’, you either can or can not. If you are referring to the surface upon which the sacrifice of the Mass takes place, I don’t think you can. Such an altar is always for Christ, although it can feature images or statues of saints, of course.
However, if you are talking about a small ‘prayer table’ in your home, you most definitely can, although I would personally recommend that you also include Christ. A set place in the house where you can go and light a candle and pray is definitely a good thing, and such a place can include statues or images of saints to help us pray. Certainly when you have a special devotion to a certain saint, you may want to give that saint pride of place, and frequently ask him or her to intercede for your intentions with the Lord.
As long as there is no danger of your prayer table (ie. not an altar upon which the Eucharistic sacrifice takes place) becoming a site for idolatry, you may certainly use images of saints to help you focus on Christ and your relationship with Him.
In a series of Tweets yesterday, the former secretary of the Protestant Church in the Netherlands (the de facto head of that church community), announced that he was “done with the pretense of the Catholic Church. I see her as a church among churches and freely take part in the Eucharist”.
Dr. Bas Plaisier, who today works as a teacher at a Lutheran seminary in Hong Kong, was the scriba of the Protestant Church in the Netherlands until 2008.
In his statement on Twitter, which was met with both praise and criticism, Dr. Plaisier presumably means to say that he attends Holy Mass (which he is of course very welcome to do) and also receives Communion. He supports this action by saying that many Catholics agree with him and that what matters is who you invite. “And in that respect teachings or church do not matter”.
The Catholic Church invites, to use Dr. Plaisier’s words, those to Communion who are not only in a state of grace, but who also live according to and agree with the faith of the Church. Part of that faith is the consecration: the bread and wine truly becoming the Body and Blood of Our Lord Jesus Christ. Protestant churches generally do not share that faith and can therefore not receive Communion. For, in addition to building community in Christ, Communion is also a confession of our faith. By receiving the Body and Blood of Christ we basically express our faith in God, and our intention of following all His teachings that come to us via His Church.
In the Protestant Church of Dr. Plaisier, the Last Supper does share similarities with the Eucharist in that is a communal meal. But in the Protestant service, bread and wine remain bread and wine. That is something that Protestant agree with. Leftover bread can be fed to the ducks and leftover wine may be poured down the sink. That is unheard of in the Catholic Church, as any leftover bread and wine are the physical Lord and must therefore be treated with due reverence.
With his statements, Dr. Plaisier does a great disservice to ecumenism. He basically tells the Protestant Churches’ main partner in ecumenism, at least in the Netherlands, that her teachings and faith don’t matter to him. His own opinion and feeling becomes decisive. Dr. Plaisier is a Protestant, and very obviously does not believe in the transsubstation. But is that reason to take the most precious treasure of the Church, Our Lord Himself, and receive Him without agreeing with what He teaches us? That is tantamount to saying, “Lord, that’s all nice what you are saying, but I know better than you, and will simply do what I think is best.”
The Catholic Church is very emphatically not a church among churches. The Protestant church communities are not a church in the way that the Catholic Church is, and the faith the express and share differs in important ways from the faith that has been preserved through the ages in the Catholic Church. We can’t water that faith down by saying that important things, such as the Eucharist, do not really matter, that what matters is that people feel welcome. Of course people should feel welcome, and we should do our best to make them feel welcome. But does that mean that we should bend every which way to do so, to even ignore or change our very identity to make things easier?
People, Protestant or otherwise, are very welcome to come to a Catholic Church, to attend Mass, to pray with Catholics. They are not free to take Catholic teachings and faith and change them to suit their perceived needs. That is deeply insulting for the host (both human and divine) and makes the human person, not God, the decisive factor in such matters. And when it comes to God, we do not decide. He does.
Photo credit: Gerard van Rhoon
On the Fourth Sunday of Easter – still a long way away, it seems as we are approaching the Fourth Sunday of that other great season, Advent – the Church will join together, “united in prayer, to ask from God the gift of holy vocations and to propose once again, for the reflection of all, the urgent need to respond to the divine call,” as Pope Benedict XVI writes in his Message for the 50th World Day of Prayer for Vocations (My Dutch translation here).
Taking as its theme “Vocations as a sign of hope founded in faith”, the message is first and foremost a meditation on hope. Drawing on Abraham’s faith in Gods promise that He would make him “the father of many nations” (Rom. 4:18), the pope explains the reason for our hope: Gods faithfulness. He writes:
“Dear Brothers and Sisters, what exactly is God’s faithfulness, to which we adhere with unwavering hope? It is his love! He, the Father, pours his love into our innermost self through the Holy Spirit (cf. Rom 5:5). And this love, fully manifested in Jesus Christ, engages with our existence and demands a response in terms of what each individual wants to do with his or her life, and what he or she is prepared to offer in order to live it to the full.”
And later Benedict suggests a very real and practical realisation of this response to Gods love manifested in Christ:
“Just as he did during his earthly existence, so today the risen Jesus walks along the streets of our life and sees us immersed in our activities, with all our desires and our needs. In the midst of our everyday circumstances he continues to speak to us; he calls us to live our life with him, for only he is capable of satisfying our thirst for hope. He lives now among the community of disciples that is the Church, and still today calls people to follow him. The call can come at any moment. Today too, Jesus continues to say, “Come, follow me” (Mk 10:21). Accepting his invitation means no longer choosing our own path. Following him means immersing our own will in the will of Jesus, truly giving him priority, giving him pride of place in every area of our lives: in the family, at work, in our personal interests, in ourselves. It means handing over our very lives to Him, living in profound intimacy with Him, entering through Him into communion with the Father in the Holy Spirit, and consequently with our brothers and sisters. This communion of life with Jesus is the privileged “setting” in which we can experience hope and in which life will be full and free.”
The World Day of Prayer for Vocations is mostly aimed at vocations to the priesthood and religious life, but we must not forget that we all have a vocation. Because we are baptised, Christ calls us all. Each of us must decide to answer, and also how to answer. Hearing the call, ans thus answering “is possible in Christian communities where the faith is lived intensely, where generous witness is given of adherence to the Gospel, where there is a strong sense of mission which leads people to make the total gift of self for the Kingdom of God, nourished by recourse to the Sacraments, especially the Eucharist, and by a fervent life of prayer.”
It’s a week ago now, but I figured it would be nice to give an impression of how the Year of Faith was opened in the Netherlands. All dioceses marked the occasion with special Masses in either the cathedral or another major church in the diocese.
The Archdiocese of Utrecht played host to a national symposium on the four great Constitutions of the Second Vatican Council. Some 250 people attended, a number that could perhaps have been higher if the symposium wasn’t open to clergy and pastoral workers only.
The Mass which started off the symposium was offered by Wim Cardinal Eijk, the archbishop of Utrecht. In his homily he looked back at the fruits of the Council, but also the responses to it. The cardinal noted that, “On the one hand there are people who are disappointed, because the Council did not bring the fruits they had hoped for. And on the other hand there are people who make the reproach that the current crisis in the Church was caused by the Council.” He went on to say that both responses are unjust. The roots of secularisation were already laid well before the Council – as, for example, Blessed Titus Brandsma already noticed – and the discussion about celibacy and liturgy was already being held in the 1950s.
In Breda Bishop Jan Liesen, pictured at right during the symposium mentioned above, offered a Mass in the cathedral of St. Anthony. About the Year of Faith he said:
“The Year of Faith is a year in which to listen to God, to the spirit which has been poured out in our hearts. Put differently: our Church does not revolve around an organisation, but around a living person, Christ. The Gospels speak of how Jesus continuously presented people with the question, “Who do you say I am?” Other religions may have a book, a great way of life or something. We Christians do not have that, at least not as the heart of our faith: we have the person of Jesus Christ.”
Bishop Liesen also spoke about our spiritual life, which we need to nurture in order to be evangelisers ourselves.
“To make work of your spiritual life – how do you do that? It is a matter of choosing, really choosing. In our time we have somewhat forgotten what choosing is, maybe or probably because we have such material wealth. We can walk past shop windows in long shopping streets and pick what we like. We then think that we have made a choice, but we haven’t. We were looking for something and left much where it was and brought that one thing home, but that is not choosing. There comes a time when we don’t like what we have brought home anymore and then we’ll get something else. That is not choosing: it is merely the satisfaction of a desire, whether it is real or imaginary. Because of such a materialistic way of life, which is being promoted in all manners imaginable and which we should not underestimate or make illusions about when it concerns ourselves – because of that way of life we sometimes deal with people in the same way, and we drop them when they no longer suit us. But really choosing when it concerns a person means: choosing that one as he or she is and not dripping them to choose another. That is the basis of true friendship, that is the basis of marriage and family, and that is also the basis of spiritual life, of the conversation with God.”
The final topic that Bishop Liesen touched upon was the Eucharist. He re-emphasised the central place that that sacrament has in our faith, and his desire (and presumably intention as well) to cut down the number of Communion service in his diocese. These services have, in many places, become more of a habit and a celebration of the community instead of a necessity when there is no priest available, and water down the valuable role of the Eucharist in our lives.
In the Diocese of Haarlem-Amsterdam, the Year of Faith was opened at the shrine of Our Lady of Need in Heiloo. In his homily, auxiliary Bishop Jan Hendriks spoke about faith, saying:
“Faith is a mercy and we can be grateful that we have received that mercy.
Faith requires surrender, giving up control, confidence that you are safe in the loving care of a heavenly Father, that everything will turn out alright, no matter how many setbacks and suffering you may find on your way.
No matter how much evil and how many problems there are: because of faith our life is an ascent to God. Without faith it would be nothing but decomposition, descent, a pointless event with a sad ending.
Faith also requires humility, because it entails us bowing down for a higher power, for someone who can dictate the law to you.
Our Catholic faith lets us know Jesus, our Saviour and Lord. It lets us understand the Holy Spirit, who resides in our hearts and gently leads us to the heavenly Father, who is source and purpose of all of creation.
Through our Catholic faith we also got to know and venerate Mary, who is our Mother through Jesus, as an example of faith, as intercessor and mediator.”
And about evangelisation, he added:
“Whatever we do in the Church, we must first be Christians.
Every priest, every believer must first be a Christian.
The work that we do in the Church can’t be an exterior job, but an expression of our love for Christ, expression of our faith.”
Bishop Antoon Hurkmans, who opened the Year of Faith in the cathedral basilica of St. John in Den Bosch, spoke about having faith in our time:
“Today every faithful is individually faced with a great challenge. The Second Vatican Council already foresaw this. This Council was intended to bring the Church up to date, a way of returning to the source. It again placed Holy Scripture at the heart. It looked for the vital sources of the Church of the future in the young Church of the Church Fathers. You and I, we are confronted with an increasingly secularised world. We shouldn’t want to walk away from that. We should be strong by resisting the difficulties of this time and witness of our faith in the world of today, with the sources of the Council. There are numerous difficulties. The Church in our part of the world grows smaller, we must dispose of church buildings. It’ll be increasingly difficult to pass on the faith to future generations. Acting according to the faith in marriage, in celibacy, in politics is increasingly at odds with what’s going on in society. What matters now is to believe or not: to entrust yourself to God. To travel the way with Him. When you have faith, confess this faith in the Father, the Son and the Holy Spirit openly. God will take care of you. He will give you life. Confess your faith in the Church. Do not stay alone. Participate, as the Council asks, in the life of the Church. The Eucharist is the source and summit of the Church’s life. Be there, every Sunday. Immerse yourself in the liturgy, in Holy Scripture and never forget to serve the poor. Faith must be expressed in action.”
In Roermond Bishop Frans Wiertz referred to the collection of ten local Saints and Blesseds, from 4th-century St. Servatius to St. Teresia Benedicta of the Cross, who was killed in Auschwitz in 1942, who were gathered in the cathedral of St. Christopher as examples of the faith. The bishop said about this:
“We are gathered here as faithful from all directions of our local Church. And we are not alone, but in the presence of a number of prominent blesseds and saints from our area, men and women who represent the faith of many centuries, who represent all those people who preceded us in the faith.”
In the Diocese of Rotterdam, Bishop Hans van den Hende opened the Year of Faith in the Basilica of St. Liduina and Our Lady of the Rosary in Schiedam. In his homily he discussed Pope Benedict’s Apostolic letter Porta Fidei, in which the Holy Father announced the Year of Faith, and on the Second Vatican Council, but also on the Catechism of the Catholic Church and the Code of Canon Law. Summarising the Year of Faith, the bishops said:
“The Year of Faith, brothers and sisters, regards all aspects of our life in faith. To confess that God exists, that His Son became men, that the Holy Spirit always wants to inspire us. To celebrate our faith in the Eucharist and the other sacraments and to be careful with the Words of Scripture. We do so as true listeners to the message of God and also by truly living as Christians and to be recognisable in our words and actions as friends of the Lords, and fourth, to keep up the conversation with the Lord.”
In Groningen, Bishop Gerard de Korte also opened the Year of Faith, with a Mass at the cathedral of St. Joseph, but the text of his homily is sadly not available online.
Photo credit: ,  Ramon Mangold,  Peter van Mulken
The Friday sessions, presided over by Cardinal Robles Ortega, of the Synod started normal enough, with a series of interventions by 23 Synod fathers.
Archbishop Sviatoslav Shevchuk, Major Archbishop of Kyiv-Halyc and head of the Ukrainian Greek Catholic Church, suggested that the effectiveness of homilies be made a topic for a future assembly of the Synod. Before him, Bishop Javier Echeverría Rodríguez of Opus Dei had also mentioned the need for this, and suggested that could be achieved by the homilist directing is word also to himself, to lead by example, so to speak.
Cardinal Ravasi spoke, among others, about the tensions between science and faith:
“The incompatibility between science and faith and the prevarications of one against the other and vice versa, as has occurred in the past and continues to occur, should be replaced by mutual recognition of the dignity of their respective epistemological statuses: science is dedicated to the “scene”, that is the phenomenon, while theology and philosophy look to the “foundation”. A distinction, but not of separateness to the point of reciprocal exclusion, since they have a single common object, that is, being and existence. It is therefore comprehensible that overlaps and tensions occur, especially in the field of bioethics.
Dialogue is therefore indispensable, without arrogance and without confusion linked to specific levels and approaches. As John Paul II indicated in 1988, “it is absolutely important that each discipline continues to enrich, nurture and provoke the other to be more fully what it should be and to contribute to our vision of what we are and where we are going”. The great scientist Max Planck, father of quantum theory, also confirmed this: “Every serious and reflective person realizes… there can never be any real opposition between religion and science; for the one is the complement of the other”.
Archbishop Józef Michalik, of Przemysl, Poland, reminded the Synod that we can’t lay the blame for the current crisis of faith merely with others:
“If the faith of today becomes ever weaker, we must not only blame others, but rather ourselves. If the message of faith is not interesting or attractive – this is perhaps the case because that same message is no longer interesting or attractive to us, because it does not excite us, because we do not preach Christ to our families or on the streets of our cities.”
In the afternoon, Pope Benedict XVI hosted the Synod fathers, together with Patriarch Bartholomaois I of Constantinople and Archbishop Rowan Williams of Canterbury, for a lunch in the Paul VI Hall. He followed the “lovely tradition initiated by Pope John Paul II to crown the Synod with a shared meal.” He likened the Synod experience to the disciples on the road to Emmaus. Jesus “lit up their hearts and illuminated their minds” allowing them to recognise Him at supper.
“Thus in the Synod we are walking together with our contemporaries. We pray to the Lord that He may illuminate us, that He may light up our hearts so they may become prophetic, that He may illuminate our minds; and we pray that at supper, in the Eucharistic communion, we can really be open, see Him and thus also light up the world and give His light to this world of ours.”
The evening session, the Eighth General Congregation began later, as the Holy Father had already suggested during the lunch. First up was an intervention by Professor Werner Arber, professor of microbiology and President of the Pontifical Academy for Sciences. He gave a “Reflection on the relations between the sciences and religious faith”.
Following this, the members of the Commission for the Message were announced. Four of these, including the president, Cardinal Betori, and the Vice President, Archbishop Tagle, were appointed by the pope, while the remaining eight were elected by the Synod fathers. The members, tasked with composing the pastorl message related to the topic of the Synod, are:
Giuseppe Cardinal Betori, Archbishop of Florence, Italy
Archbishop Luis Tagle, Archbishop of Manila, Philippines
Polycarp Cardinal Pengo, Archbishop of Dar-Es-Salaam, Tanzania
Christoph Cardinal Schönborn, Archbishop of Vienna, Austria
Gianfranco Cardinal Ravasi, President of the Pontifical Council for Culture
George Cardinal Alencherry, Major Archbishop of Ernakulam-Angamaly of the Syro-Malabars, India
Timothy Cardinal Dolan, Archbishop of New York, United States
Archbishop André-Joseph Léonard, Archbishop of Mechelen-Brussels, Belgium
Archbishop John Atcherley Dew, Archbishop of Wellington, New Zealand
Archbishop Sérgio Da Rocha, Archbishop of Brasilia, Brazil
Archbishop Socrates Villegas, Archbishop of Lingayen-Dagupan
Father Adolfo Nicolás Pachón, Superior General of the Society of Jesus
Photo credit:  Bishop Gerald Kicanas
By word of the diocesan vicar, the Diocese of ‘s Hertogenbosch has released an open letter, addressed to the “parishioners of Someren and Lierop and other interested parishioners elsewhere”, about ecumenism. The aforementioned parishes had earlier cancelled a planned ‘ecumenical Eucharist’, after the diocese said that something like that is not allowed. The explanation offered by Fr. Ron van den Hout (pictured below)should not come as a surprise to anyone with some understanding of what the Church teaches about ecumenism and the nature of the Eucharist.
Below I have translated the core passages of the letter, which can be read in full, and in Dutch, here.
“The Catholic Church encourages ecumenical contacts with Protestant communities. They should get to know each other; they can undertake social activities together; they can listen to the Word of the God and pray together. It is however not permitted to celebrate the Eucharist or Last Supper together. That prohibition has been repeated time and again by the Popes, but also by the Dutch bishops. Why is it not permitted? Because Last Supper and Eucharist, although they both refer back to the institution and assignment of the Lord, are not the same. The Roman Catholic Church believes that the sacrifice of Christ on the Cross is made sacramentally present, and that bread and wine truly and permanently become the Body and Blood of Christ. In the words of the Second Vatican Council, this Eucharist is source and summit of the Church’s life. According to Catholic understanding only a validly ordained priest can consecrate the Eucharist. Protestants don’t have validly ordained priests. They do not believe in the true transformation of bread and wine and have a more symbolic understanding of this sacrament. That is the reason why the Church does not allow a joint celebration. She also does not allow non-Catholics to receive Communion and Catholics to take part in the Protestant Last Supper. This in order to prevent confusion regarding this sacrament which for us is the heart of faith.
Misguided ecumenical actions, such as joint celebration of the Eucharist/Last Supper, hurt the unity and do not advance ecumenism, on the contrary. Unity is then no unity of faith, but a unity in feeling. What matters is that we as church communities, and so not so much as individual parishes and communities, learn to discover, through discussion, conversation and study, what the Lord truly intended with His Church and the sacrament of unity. In the meantime we pray in parishes and communities for the Holy Spirit’s help. Only He can bring true unity closer, step by step.”
The diocese’s letter comes in the wake of some discussion which mostly focussed on the perceived authoritative stance of the diocese. Several media have published this letter as a press release, much like it earlier published a critical letter on a local newspaper’s front page.
Blessings sometimes work to get great things done. And sometimes they are akin to a father’s comfort, and reason for profound gratitude.
My parish priest is on a role with a series of homilies on the Eucharist and Communion. Yesterday, he spent time on St. Thomas Aquinas and some of his hymns. One of these is the Pangue Lingua, as sung below y the Choeur Gregorien de Paris.
Down in adoration falling,
This great Sacrament we hail,
O’er ancient forms of worship
Newer rites of grace prevail;
Faith will tell us Christ is present,
When our human senses fail.