Subject: 'austraLasia' # 316

ACTS 371 - LETTER ON EUCHARIST

Note of explanation: It might look a little odd that I am sending out the

full copy of Fr. Van Looy's comments on the RM's latest letter on the

Eucharist, rather than the original document. I am doing this in the first

instance because the 'comment' offers a very brief summary of the RM's

Letter (which item runs to 33 pages, whereas the comment is just three or

four)and suffices to whet the appetite as well as direct the reader to some

immediately practical issues.

I am, however, working on a shorter version of the said Letter which could

be useful for community reading or personal reading for that matter and,

again, an appetiser for the original item.

In the meantime, if you would like the full letter on Eucharist from ACTS

371 you need simply reply with 'yes' and I'll send it.

Julian

THE EUCHARISTIC CELEBRATION OF OUR COMMUNITY

– Examining its quality –

Fr Luc VAN LOOY

Vicar General

In his letter on the Eucharist, the Rector Major refers to the manner in

which it is celebrated in our communities. He offers ideas and suggestions

for improving its quality and points to certain risks. In earlier numbers

of the Acts of the Council useful guidelines have appeared which will still

serve for an examination at the present day, e.g.: AGC 321, Our

Celebrations; AGC 330, An introduction to the Apostolic Letter "Vicesimus

quintus annus"; and the circular letter of Fr Egidio Viganò in AGC 324,

p.42-43.

This brief contribution, based on the reflections presented by the Rector

Major, is intended to encourage the examination of our style of prayer, and

in particular of the quality of our celebrations. It may help us if we

refer to some fundamental principles, to make us sensitive to certain risks

we run and especially to highlight the significance of what we are doing by

celebrating the Eucharist in community.

– In the Constitutions and General Regulations we find clear references to

the spirit to be cultivated and in which should be lived the various

expressions of our dialogue with the Lord (C 85-95) and of the practice

which the Congregation, in harmony with the Church and salesian tradition,

suggests and asks of us (R 69-77).

The Constitutions speak of a daily and community eucharistic celebration (C

88, R 70), which expresses in concelebration the rich nature of the mystery

(C 88) and which is expressed in turn in the presence of the Eucharist in

our houses (C 88).

– In the life of the confreres and communities there are some risks

regarding the quality of our celebrations.

The many commitments of our mission impel us at times to act in a hasty and

superficial way and we find it difficult to ensure the calm and serenity

needed to live the different moments with due attention and depth. If they

are not suitably programmed, the numerous pastoral services, chaplaincies

and the like, which we generously provide, deprive the confreres of the time

foreseen for prayer, and multiply absences even on significant occasions of

community life.

On the other hand today’s social climate questions many things, and this can

cause uncertainties and doubts also in our own convictions and ways of

thinking. The Rector Major mentions confusion, the extolling of

spontaneity, haste, the giving of too little importance to actions and

symbolic language, and the "secularization of Sunday".

With regard to the faithful application of the norms, there is sometimes the

risk of misunderstanding proper creativity, inventing words and actions

which are inappropriate or not sufficiently thought out through a desire to

be up-to-date and more effective; celebrations are carried out in

unsuitable places and without the necessary atmosphere for a proper

appreciation of the mystery. With the intention of adapting to cultures and

customs, one can easily fall into the use of inopportune expressions or not

give due attention to gestures or use inappropriate furnishings. One may

add the habit which can creep in in some places of disregarding the use of

liturgical vestments required even for concelebration, or even the fact that

some priests instead of concelebrating prefer to participate in the

Eucharist after the manner of the lay faithful.

As far as pastoral work is concerned, aware of the weak preparation received

by many youngsters in the family or elsewhere, the Rector Major urges us to

be courageous in our explanations to them and in preparing them for their

meeting with Christ; he emphasizes the need to educate them and to bring

them to the eucharistic mystery as to the source of life.

Having in mind the commitment of the communities and the challenges of the

situation, the Rector Major, after emphasizing the importance of the

Eucharist "in our spirituality, our community life and our educative and

pastoral practice", encourages us to deepen the sensitivity and care with

which we celebrate it.

– The points which follow aim at fostering a community appraisal, recalling

the significance of some important aspects of the eucharistic celebration,

and reminding us that the salesian style of prayer should be always joyful,

creative, simple, profound, shared with others, related to and prolonged in

life (cf. C 86).

The points made in this contribution are to be considered against the

theological background of the Rector Major’s letter, placing them all in the

context of the mystery of salvation and the guidelines offered us by the

Church, and in harmony with the history and pedagogy of salvation.

1. The celebrating community

Every salesian community celebrates the Eucharist daily "so as to build

itself in Christ into a fraternal communion and renew its apostolic

commitment" (cf. C 88). The usual expression is concelebration which, as

the Constitutions say, shows more effectively the community character. The

confreres – priests, brothers and clerics – live at this moment the

intensity of the common vocation, and so take an active part in the

celebration, each according to his own specific vocation and the ministry

received. The priest, even if he be not presiding, expresses and bears

witness in the community to his particular relationship with Christ the

priest.

As the Rector Major reminds us, the Eucharist is the sign of deep fraternal

communion. It is a moment when peace and brotherhood are consolidated, when

tensions are overcome and we become aware of the common vocation of the

confreres. It is a powerful moment for our ongoing formation. The fact of

celebrating the Eucharist daily gives credibility to the fact that we are

sent by God to the young.

It is important that the celebration be given proper care and attention, and

be open to all. The timetable should be so arranged so as to make it

possible for all confreres to be present.

Openness to the young and to people in general is an efficacious example and

testimony. And so serious consideration should be given to the possibility

of participation in our community concelebration by young people, our lay

collaborators and people who live nearby. It is useful also to invite to

the community celebration on occasion our collaborators and those to whom

our mission is directed.

The GC23 instituted the "community-day" (cf. GC23, 222). On this day the

eucharistic concelebration, which consolidates the rapport between God and

the community and between the members who are one in the same vocation and

mission, finds a particularly suitable context. The community celebrates as

one, thus realizing what may not be possible every day because of

chaplaincies or various other duties assigned to the confreres.

One aspect of the appraisal concerns the celebration of Sunday in our

communities. Pastoral concerns frequently make it difficult to plan

community events. The Rector Major mentions communities which have been

able to find a time for common prayer, a period of adoration, or a sharing

of the Word. It is certainly important to find the best possible way for

emphasizing the significance of Sunday, the day when the Christian community

is called together around the Eucharist.

2. The community chapel.

The eucharistic assembly needs a worthy setting. Our chapels in general are

well cared for, but they are not always suitable for welcoming external

persons, because of where they are situated in the house and the space

available.

The arrangement of the chapel, space, acoustics, lights, seating, the

central position of the altar, and harmonious layout in general, are all

matters that require attention. Moreover the continued presence of the

Eucharist in the chapel is an invitation to confreres and youngsters to make

visits during the day. The chapel should be made a welcoming place where

confreres, collaborators and youngsters will go with pleasure.

3. The one who presides and the animator.

The tone of the celebration and the degree of involvement of the community

depend to a great extent on the celebrant and on the animator. They must

create an atmosphere which makes the mystery come alive.

They have the obligation to find the time and tranquility for preparation,

for creating a suitable environment, for arranging everything in a worthy

and dignified manner and for using the prescribed vestments. The president

celebrates "in persona Christi" and as a representative of the Church; he

cannot decide arbitrarily about the rite, the texts and his gestures. His

function calls for self-discipline, a warm rapport with the assembly, and a

witness of faith.

Liturgical animation should be prepared well in advance through study, and

more immediately by making the necessary arrangements. The animator guides

by the use of suitable words and gestures. The involvement of those

present, through their various roles, common prayer, singing and choral

responses should be given special care. The quality and renewal of

community singing, attention to words and actions, all contribute to the

dignity of the celebration. Every Salesian should develop the ability to be

a liturgical animator.

4. The celebration of the Word.

The liturgy of the Word is not just a prelude to the celebration, but an

integral part of it, and so must be given the greatest care. It is "He who

speaks when the Church reads the sacred Scriptures", says Vatican II,

referring to Christ (SC 7, 23). The Word should be listened to in the

obedience of faith (cf. Rom 1,5), as daily spiritual nourishment. It is a

matter of the Word of God, taken from the biblical texts. The community

welcomes and contemplates the Word with silence, singing and prayer. The

homily is a commentary linked with the readings to give life to the Word in

the particular context, as a personal testimony which generates new life.

It is always a proclamation of the initiative of God, who invites us to walk

with Christ for the building of the Kingdom.

The Word is to be meditated on, and this is the purpose of the silence which

follows; it enables us to pause and think about the readings and let the

"revealed" Word re-echo in us. Finally it leads to the prayer of the

community in the "prayers of the faithful", which are universal, relevant to

the occasion, adapted to the young, and which prompt options for the

Kingdom.

The Word should be shared by members of the community at suitable times. It

will be useful to foresee for the community-day or other occasions, some

well-prepared opportunities for sharing Scripture-readings, following and

adapting the method of the "lectio divina". In this way the Word becomes

the foundation on which the confrere and community build the mission

entrusted to them.

5. Rites and gestures.

The celebration is meant to recall the mystery. Where the Word cannot do

this, the gesture or action – which belongs to the sphere of silence – comes

in. Signs lead to the sacred, after the manner of pedagogy and initiation.

The action gives eloquence to the symbol, as the act of washing the feet

points to the purifying property of water. Evidently the sensitivities of

different cultures can be expressed through different actions, attitudes and

languages. But we must never undervalue the importance of the actions which

the liturgy prescribes as an overall expression of the mystery.

The rite forms part of everyone’s life, raising it to a higher level and

preserving stability in the face of fleeting events. It creates a linkage

with the past and opens up new interpretations. While avoiding falling into

mere ritualism, the way the rite has matured in ecclesial experience

throughout human history should not be overlooked.

Gestures and actions create atmosphere and mood, and reawaken the five

senses of man in an overall participation in the celebration. Body language

and expression, attitudes and movements, affect the ability to be in harmony

with the eucharistic mystery being celebrated.

6. Pastoral relationship with celebration.

The Eucharist is the first expression of "da mihi animas", because of its

harmony with Christ’s plan of salvation. The Eucharist of the salesian

community cannot be thought of outside the pastoral and missionary meaning

of our vocation. It is communion with the mystery of Christ, on the part of

the religious community and the educative and pastoral community.

Within the educative project the Eucharist is an invitation to holiness

which is the right of every young person. It is an image of the Church and

highlights in a particular way the spiritual fatherliness of the Salesian.

It is a moment of festive communion of the EPC!

Pedagogy requires that it be a celebration made rich in genuine religious

spirit through singing, prayer, periods of silence, the participation of

all, the quality of the proclamation of the Word, actions and gestures. The

very fact of celebrating regularly creates in the life of collaborators and

youngsters a closer connection with the sacrament and the life of faith.

The celebration will find a ready linkage with the experience of the

educative community and will broaden into a generous concern for local

situations, the world of the young and worldwide poverty. This ensures that

the Church will be seen as universal and as one in charity to all.

These guidelines – as I said at the beginning – find their place in the

context of the Rector Major’s letter. The communities will find it useful,

after careful meditation on the letter, to use these points to examine their

own manner of celebrating the Eucharist: the rhythm, atmosphere,

discipline, dignity, influence on community life, and link with reality.

Such an appraisal will certainly bring out many positive elements; it will

show up some aspects which may need to be corrected and will renew our

commitment to a eucharistic way of living which expresses and daily renews

our life as apostolic religious.