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VOL. 17 ISSUE A6 MONTH-JUNE YEAR-2005
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Excerpts
taken from the: APOSTOLIC LETTER - MANE NOBISCUM DOMINE of the HOLY FATHER JOHN PAUL II to the Bishops, Clergy and Faithful for the YEAR of the EUCHARIST(2004-2005) (Continued from the previous issue)... 14. It is significant that the two disciples on the road to Emmaus, duly prepared by our Lord's words, recognized him at table through the simple gesture of the “breaking of bread”. When minds are enlightened and hearts are enkindled, signs begin to “speak”. The Eucharist unfolds in a dynamic context of signs containing a rich and luminous message. Through these signs the mystery in some way opens up before the eyes of the believer. “The Eucharist is too great a gift to tolerate ambiguity and depreciation”. 15. There is no doubt that the most evident dimension of the Eucharist is that it is a meal. The Eucharist was born, on the evening of Holy Thursday, in the setting of the Passover meal. Being a meal is part of its very structure. “Take, eat... Then he took a cup and... gave it to them, saying: Drink from it, all of you” (Mt 26:26, 27). As such, it expresses the fellowship which God wishes to establish with us and which we ourselves must build with one another. Yet it must not be forgotten that the Eucharistic meal also has a profoundly and primarily sacrificial meaning. In the Eucharist, Christ makes present to us anew the sacrifice offered once for all on Golgotha. Present in the Eucharist as the Risen Lord, he nonetheless bears the marks of his passion, of which every Mass is a “memorial”, as the Liturgy reminds us in the acclamation following the consecration: “We announce your death, Lord, we proclaim your resurrection...”. At the same time, while the Eucharist makes present what occurred in the past, it also impels us towards the future, when Christ will come again at the end of history. This “eschatological” aspect makes the Sacrament of the Eucharist an event which draws us into itself and fills our Christian journey with hope. “I am with you always...” (Mt 28:20) 16. All these dimensions of the Eucharist come together in one aspect which more than any other makes a demand on our faith: the mystery of the “real” presence. With the entire tradition of the Church, we believe that Jesus is truly present under the Eucharistic species. Faith demands that we approach the Eucharist fully aware that we are approaching Christ himself. It is precisely his presence which gives the other aspects of the Eucharist — as meal, as memorial of the Paschal Mystery, as eschatological anticipation — a significance which goes far beyond mere symbolism. The Eucharist is a mystery of presence, the perfect fulfilment of Jesus' promise to remain with us until the end of the world. CELEBRATING, WORSHIPPING, CONTEMPLATING 17. The Eucharist is a great mystery! And it is one which above all must be well celebrated. Holy Mass needs to be set at the centre of the Christian life and celebrated in a dignified manner by every community, in accordance with established norms, with the participation of the assembly, with the presence of ministers who carry out their assigned tasks, and with a serious concern that singing and liturgical music be suitably “sacred”. One specific project of this Year of the Eucharist might be for each parish community to study the General Instruction of the Roman Missal. The best way to enter into the mystery of salvation made present in the sacred “signs” remains that of following faithfully the unfolding of the liturgical year. 18. There is a particular need to cultivate a lively awareness of Christ's real presence, both in the celebration of Mass and in the worship of the Eucharist outside Mass. Care should be taken to show that awareness through tone of voice, gestures, posture and bearing. In this regard, liturgical law recalls—and I myself have recently reaffirmed—the importance of moments of silence both in the celebration of Mass and in Eucharistic adoration. The way that the ministers and the faithful treat the Eucharist should be marked by profound respect. The presence of Jesus in the tabernacle must be a kind of magnetic pole attracting an ever greater number of souls enamoured of him, ready to wait patiently to hear his voice and, as it were, to sense the beating of his heart. “O taste and see that the Lord is good!” (Ps 34:8). During this year, Eucharistic adoration outside Mass should become a particular commitment for individual parish and religious communities. Let us take the time to kneel before Jesus present in the Eucharist, in order to make reparation by our faith and love for the acts of carelessness and neglect, and even the insults which our Saviour must endure in many parts of the world. Let us deepen through adoration our personal and communal contemplation, drawing upon aids to prayer inspired by the word of God and the experience of so many mystics, old and new. The Rosary itself, when it is profoundly understood in the biblical and christocentric form which I recommended in the Apostolic Letter Rosarium Virginis Mariae, will prove a particularly fitting introduction to Eucharistic contemplation, a contemplation carried out with Mary as our companion and guide. THE EUCHARIST- SOURCE AND MANIFESTATION OF COMMUNION “Abide in me, and I in you” (Jn 15:4) 19. When the disciples on the way to Emmaus asked Jesus to stay “with” them, he responded by giving them a much greater gift: through the Sacrament of the Eucharist he found a way to stay “in” them. Receiving the Eucharist means entering into a profound communion with Jesus. “Abide in me, and I in you” (Jn 15:4). This relationship of profound and mutual “abiding” enables us to have a certain foretaste of heaven on earth. Is this not the greatest of human yearnings? Is this not what God had in mind when he brought about in history his plan of salvation? God has placed in human hearts a “hunger” for his word (cf. Am 8:11), a hunger which will be satisfied only by full union with him. Eucharistic communion was given so that we might be “sated” with God here on earth, in expectation of our complete fulfilment in heaven. One bread, one body 20. This special closeness which comes about in Eucharistic “communion” cannot be adequately understood or fully experienced apart from ecclesial communion. I emphasized this repeatedly in my Encyclical Ecclesia de Eucharistia. The Church is the Body of Christ: we walk “with Christ” to the extent that we are in relationship “with his body”. Christ provided for the creation and growth of this unity by the outpouring of his Holy Spirit. And he himself constantly builds it up by his Eucharistic presence. It is the one Eucharistic bread which makes us one body. As the Apostle Paul states: “Because there is one bread, we who are many are one body, for we all partake of the one bread” (1Cor 10:17). In the mystery of the Eucharist Jesus builds up the Church as a communion, in accordance with the supreme model evoked in his priestly prayer: “Even as you, Father, are in me, and I in you, that they may also be in us, so that the world may believe that you have sent me” (Jn 17:21). 21. The Eucharist is both the source of ecclesial unity and its greatest manifestation. The Eucharist is an epiphany of communion. For this reason the Church sets conditions for full participation in the celebration of the Eucharist. These various limitations ought to make us ever more conscious of the demands made by the communion which Jesus asks of us. It is a hierarchical communion, based on the awareness of a variety of roles and ministries, as is seen by the reference to the Pope and the Diocesan Bishop in the Eucharistic Prayer. It is a fraternal communion, cultivated by a “spirituality of communion” which fosters reciprocal openness, affection, understanding and forgiveness. THE LORD'S DAY 23. In a particular way I ask that every effort be made this year to experience Sunday as the day of the Lord and the day of the Church. I would be happy if everyone would reflect once more on my words in the Apostolic Letter Dies Domini. “At Sunday Mass, Christians relive with particular intensity the experience of the Apostles on the evening of Easter, when the Risen Lord appeared to them as they were gathered together (cf. Jn 20:19). In a sense, the People of God of all times were present in that small nucleus of disciples, the first-fruits of the Church”. During this year of grace, priests in their pastoral ministry should be even more attentive to Sunday Mass as the celebration which brings together the entire parish community, with the participation of different groups, movements and associations. THE EUCHARIST, PRINCIPLE AND PLAN OF “MISSION” “They set out immediately” (cf. Lk 24:33) 24. The two disciples of Emmaus, upon recognizing the Lord, “set out immediately” (cf. Lk 24:33), in order to report what they had seen and heard. Once we have truly met the Risen One by partaking of his body and blood, we cannot keep to ourselves the joy we have experienced. The encounter with Christ, constantly intensified and deepened in the Eucharist, issues in the Church and in every Christian an urgent summons to testimony and evangelization. The dismissal at the end of each Mass is a charge given to Christians, inviting them to work for the spread of the Gospel and the imbuing of society with Christian values. 25. The Eucharist not only provides the interior strength needed for this mission, but is also —in some sense—its plan. For the Eucharist is a mode of being, which passes from Jesus into each Christian, through whose testimony it is meant to spread throughout society and culture. For this to happen, each member of the faithful must assimilate, through personal and communal meditation, the values which the Eucharist expresses, the attitudes it inspires, the resolutions to which it gives rise. Can we not see here a special charge which could emerge from this Year of the Eucharist? (To be continued in the next issue...) |
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PERSONALITY PROFILE JAMES - THE APOSTLE Jesus singled out
three of his 12 disciples for special training. James, his brother John,
and Peter made up this inner circle. Each eventually played a key role
in the early church. Peter became a great speaker, John became a major
writer, and James was the first of the 12 disciples to die for his faith.
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BIBLE READING PLAN FOR THE MONTH OF JULY:
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| BIBLE QUIZ XV) THE END AND THE SECOND COMING OF JESUS Jesus prophesied about the end time, about the destruction of Jerusalem, about the end of the World, and the way the Son of Man will return in glory to Judge everyone. Christ’s second coming will be swift and sudden. There will be no opportunity for last-minute repentance or bargaining. This unexpected return should motivate us to be prepared. We are to live responsibly and obey him today (24:46) Are you prepared for all this?
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A) JESUS GAVE MY DEAD DAUGHTER A NEW LIFE! ALLELUIA! Praise
be to Jesus! Thanks be to Jesus!
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