The Holy Eucharist - the Most Holy Sacrament of the Church

Anong Iglesia ang gumagawa nitong ginagawa ng mga unang mga kristiyano na nagkakatipon araw-araw sa Templo at nagpipira-piraso ng tinapay?

Anong Iglesia ang gumagawa nitong ginagawa ng mga unang mga kristiyano na nagkakatipon araw-araw sa Templo at nagpipira-piraso ng tinapay?

"Araw-araw, sila'y nagkakatipon sa Templo at nagpipira-piraso ng tinapay sa kanilang mga tahanan, na masaya at may malinis na kalooban."(Acts 2:46, Magandang Balita Biblia)

Araw araw ha? Monday, Tuesday, Wednesday, Thursday, Friday, Saturday and Sunday ay may ginagawang pagsamba at nagpipiraso-piraso ng tinapay.

Sabi ni Jose Ventilacion ng Iglesia ni Cristo sila daw ito, PAANO NANGYARI YAN? 4 times a week lang ang INC ni Manalo sumamba at ang kanilang santa cena ay ginagawa lamang once a year. Malinaw ang sinasabi sa talata na ARAW-ARAW, Nagkakatipon sa Templo (Walang Absent) at Araw-Araw rin sila nagpipira-piraso ng tinapay, ang araw-araw ay hindi once a year. (Mula sa Questions & Answer - Christian Apologetics)

CNA: This is Mongolia's first native priest: Father Joseph Enkh Baatar

By Antonio Anup Gonsalves

Fr. Joseph Enkh Baatar celebrates his first Mass, Aug. 28, 2016. Photo courtesy of Mbumba Prosper, CICM

Ulaanbaatar, Mongolia, Aug 30, 2016 / 04:47 pm (CNA/EWTN News).- On Sunday Mongolia witnessed the ordination of its first indigenous priest, Fr. Joseph Enkh Baatar, a 29-year-old man who represents the first fruits of 24 years of missionary work in the east Asian country.

Bishop Wenceslao Padilla, the prefect of Ulaanbaatar, ordained Joseph Enkh Baatar a priest at an Aug. 28 Mass at St. Peter and Paul Cathedral in the Mongolian capital.

“Fr. Joseph’s ordination is a blessing of God and a moment of immense joy and inspiration for our young Mongolian Church,” Chamingerel Ruffina, a member of the organizing committee for communications at the National Catechetical Center of Mongolia, told CNA Aug. 30.

The first modern mission to Mongolia was established in 1922 and was entrusted to the Congregation of the Immaculate Heart of Mary. But under a communist government influenced by the Soviet Union, religious expression was soon thereafter suppressed.

Bishop Padilla, a member of the Congregation of the Immaculate Heart of Mary, was one of the first three missionaries allowed into Mongolia in 1992, after the fall of communism. He became superior of the mission in Mongolia, and was instrumental in helping to discern Fr. Baatar's vocation.

The bishop praised God for the historic moment of the apostolic prefecture's first native vocation, and prayed that many more such vocations would arise to help the local Church.

The Mass was concelebrated by Archbishop Osvaldo Padilla, apostolic nuncio to Mongolia and Korea; Bishop Lazarus You Heung-sik of Daejon, in South Korea; and more than 100 priests from South Korea and Hong Kong.

More than 1,500 persons attended the Mass, including dignitaries of foreign embassies, local Orthodox churches, and Buddhist monks. The Mass was followed by joyous festival.

Ruffina commented that “This meaningful liturgical celebration of the sacrament of priestly ordination conducted in their own indigenous language gave an opportunity to the faithful to actually witness in proximity, to celebrate, and to understand the various steps in preparation for the priesthood and the ordination rite.”

The faithful of Mongolia had prepared for the event by reciting a novena to St. Paul to strengthen their missionary spirit during the Year of Mercy.

Fr. Baatar was born June 24, 1987. He lost his father at a young age, and his sister introduced him to the Catholic faith. His dream of joining the priesthood was initially postponed, due to his family's strong desire that he complete his university studies.

After graduating with a degree in biotechnology and with the support of his family, he then applied to become a seminarian for the Prefecture Apostolic of Ulaanbaatar.

Fr. Baatar entered the Daejeon seminary in South Korea, and was ordained a deacon in December 2014.

Concluding the Mass, the newly ordained priest profoundly thanked his family and his mentors at the seminary, especially Bishop You. He also praised the important role played by Bishop Padilla through his support of his vocation.

Fr. Baatar urged the faithful to pray for his priestly ministry so that he could faithfully fulfill his ordination motto, chosen from the gospel of Luke: "Deny yourself, take up your cross daily, and follow me."

“I thank the Lord who has called me to serve Him through the priesthood. I am also grateful to all the people who have helped me respond to this calling,” Fr. Baatar expressed.

Bishop You reminded the new priest that “the best way of announcing the good news is a life of witnessing.”

Commenting on the vast missionary work that lies ahead in Mongolia, the South Korean bishop said, “Fr. Joseph, being a Mongolian citizen, has to live as a missionary in his own country.”

Ruffina also recounted that the parishioners of Saint Mary’s parish gave Fr. Baatar a Bible which was handwritten by the parishioners themselves.

A young family ministry volunteer, Clara Gantesetseg, told CNA that “the ordination gift of Fr. Joseph Enkh is sign of hope to our people in Mongolia, and a special a gift during this Year of Mercy.”

Clara noted that “Fr. Joseph’s indigenous roots, his cultural and life experiences of his own and the people, will help to transcend the teachings of the Church to the local culture for better understanding, and also will foster interreligious dialogue.”

Among the guests at the Mass was the Abbot Dambajav of Dashi Choi Lin Buddhist Monastery. He praised the efforts of the Catholic Church and encouraged Fr. Baatar to take up the responsibility of helping the Mongolian people. He also gave the new priest a blue khadag, a ceremonial scarf, as a mark of friendship.

Ruffina pointed out that the Buddhist monk's participation and his kind words of encouragement will further forge bonds of friendship and interreligious dialogue between the communities for peaceful co-existence.

A little over half Mongolia's population is Buddhist, and following the decades of communist rule, 39 percent of Mongolia's population is non-religious. Islam, shamanism, and Christianity have mere footholds among the people.

The Prefecture Apostolic of Ulaanbaatar serves all of the estimated 1,200 Catholics in the country, which has a population of 3 million. In 2014, the local Church had three diocesan priests, who were aided by 14 religious.

CHURCH AND MASS ETIQUETTE: TOP 9 REMINDERS ON LOVING JESUS IN THE HOLY EUCHARIST

Article shared from Catholics Striving for Holiness

CHURCH AND MASS ETIQUETTE:

TOP 9 REMINDERS ON

LOVING JESUS IN THE HOLY EUCHARIST

Do I properly conduct myself inside the Church and attend the Holy Sacrifice of the Mass with love, affection, attention, taking care of the details of piety which Our Lord Jesus Christ, who is really present in the Holy Eucharist, deserves from me?

Dear friends: In preparation for the Solemnity of the Body and Blood of Our Lord Jesus Christ (Corpus Christi), we shall take up 9 simple but very important reminders regarding CHURCH AND MASS ETIQUETTE. As St. John Paul II once said directing himself to the priests, “a priest’s worth depends on the worth of his Eucharistic life, above all his Holy Mass” (Speech, Feb. 16, 1984). And St. Josemaria wrote:

How great is the value of piety in the holy liturgy! I was not at all surprised when someone said to me a few days ago, talking about a model priest who had died recently: “What a saint he was!”—“Did you know him well?” I asked.—“no,” she said, “but I once saw him saying mass.”
-St. Josemaria, The Forge, n. 645.

We can apply these ideas and examine ourselves: How is our love for Jesus in the Holy Mass, in the Eucharist? Our love for Christ is palpably manifested by the love and attention we place to how we attend and take care the Holy Mass and how we comport ourselves inside the Church.

On this regard, we can enumerate some points which would help in our piety (and that of others as well ;D ) when we are in the Church and during the Holy Mass, OUT OF LOVE AND AFFECTION FOR JESUS, TRULY, REALLY AND SUBSTANTIALLY PRESENT IN THE HOLY EUCHARIST, BECAUSE THE HOLY SACRIFICE OF THE MASS IS THE MOST SUBLIME ACT OF THANKSGIVING AND GLORIFICATION OF GOD DURING WHICH JESUS, OUT OF LOVE FOR US, COMES DOWN TO THE ALTAR TO BE WITH US, AND BECAUSE THE CHURCH IS THE HOUSE OF GOD, A PLACE OF WORSHIP.

“Love our Lord very much. Maintain and foster in your soul a sense of urgency to love Him better. Love God precisely now when perhaps a good many of those who hold Him in their hands do not love him, but rather ill—treat and neglect him. Be sure to take good care of the Lord for me, in the Holy Mass and throughout the whole day!”
-St. Josemaria, The Forge, n. 438

And for us, my brother priests, LET US STRIVE DAILY TO CELEBRATE THE HOLY SACRIFICE ON THE ALTAR WITH MORE PIETY, ATTENTION AND DEVOTION.

1. THE CHURCH AS A PLACE OF WORSHIP AND THE HOUSE OF GOD.

The Church is the house of God and a holy place of worship. Hence, we must show our respect and devotion by avoiding inappropriate actions such as:

• INNAPROPRIATE POSTURE: slacking, crossing one’s legs (too relaxed, not a liturgical posture)

• EATING: the Church is not the appropriate place to take some snacks, chew a gum, or take softdrinks ….Another issue would be to feed infants or children who have not reached the age of reason: there’s no problem with that. Nor is there a problem in places where there is a heat wave and the infants or elderly have the risk of dehydration…they can bring a bottled water if there’s a need.

• APPROPRIATE ATTIRE: What dress would you wear when you are to meet an important person? You would wear something elegant, presentable and appropriate for the occasion. The Holy Mass is a divine moment and it is important to be well-groomed and dressed appropriately with clean clothes. Modesty as well is a must. One cannot wear the same clothes for the Mass and for sports or for the beach. Help others to live the Mass well by living the virtue of modesty, avoiding to attract people with one’s inappropriate attire. It is a holy celebration –the commemoration of Christ’s Passion, Death and Resurrection- and your body is the Temple of the Holy Spirit, so cover it as it is only meant for your loved one.

• USE OF PHONES IN SILENT MODE: I once saw a sign on the wall of the entrance to a Church in Manila depicting a PHONE with a SLASHED SIGN and with the caption below: “TURN OFF YOUR CELL PHONES SO YOU CAN STAY TUNE-IN WITH OUR LORD” and below, another illustration, showing the dress code and the inappropriate dress for Mass (sleeveless shirts, very short shorts, mini skirts). Out of respect to Our Lord and to contribute to a prayerful and recollected atmosphere, let us avoid at all costs the use of smartphones during the Mass. If one has a justified reason (a doctor on call, a sick person in the family, emergency calls…) one may attend to calls in a discreet manner, having the phone in a silent or vibrate mode and quietly leaving the Church rather than receiving the calls or texting inside the Church.

• Nevertheless, smartphones have to possibility to contain religious, spiritual books and including the missal…so if you see a person using his smartphone, don’t commit the error of making a harsh, pharisaical judgment, even just mentally, for he may be doing his mental prayer, spiritual reading or following the Holy Mass with his e-book missal.

• SILENCE AND SPIRIT OF RECOLLECTION: The Church as a house of prayer must be a tranquil place conducive for prayer. It is not the proper place to make chit chats with an acquaintance or friends. There will be other places and opportunities for that. If you have children who are crying or who make a lot of noise during the Holy Mass, kindly bring them outside the Church so as to help the priest and the faithful follow the Mass with attention. By doing so, you are living charity to your fellowmen. On the priest’s part….patience…no need to get angry but rather take advantage to pray for the baby and his parents.

2. PROPER GREETING: GENUFLECTION

• Social etiquette requires different modes of greeting a person as a sign of courtesy and respect: Japanese make the bow, friends shake hands, soldiers salute their superiors, people stand up when an important person passes by… Jesus is truly present in the tabernacle and AS A SIGN OF SUBMISSION, ADORATION, ACKNOWLEDGMENT, FAITH, RESPECT AND LOVE, WE BEND OUR KNEE WHEN WE PASS IN FRONT OF THE TABERNACLE.

• In some Churches, the tabernacles are placed on a side altar and IT IS A VERY GOOD CUSTOM TO LOOK FOR THE TABERNACLE TO GREET OUR LORD UPON ENTERING THE CHURCH.

• The presence of Our Lord inside the tabernacle is indicated by a LIGHTED VOTIVE CANDLE and/or a VEIL COVERING THE TABERNACLE.

3. PROPER GREETING 2: REVERENCE OR BOWING IN FRONT OF THE ALTAR

• The altar represents Our Lord Jesus Christ. This is the reason why the priest, in the beginning of the Mass, bows (makes a “reverence” in front of the altar) and kisses it: a kiss directed to Our Lord Jesus Christ.

• When we enter the Church and see the altar (without the tabernacle located in the center), as a sign of reverence, we make a bow towards the altar which represents Jesus Christ.

4. ONE-HOUR EUCHARISTIC FAST

• The Eucharistic fast is calculated from the time you finished eating till the moment of Communion and not till the beginning of the Holy Mass. So you see, it’s quite easy J

• The reason behind the Church law to live the Eucharistic fast (from food and liquids other than water) is to remind the communicants that we are not receiving an ordinary bread but the Body of Christ, Christ Himself.

• Those who are sick are not obliged to live the fast.

5. PUNCTUALITY

• We must ARRIVE ON TIME, WHICH MEANS AT LEAST 5- 10 MINS BEFORE THE START OF THE MASS TO RECOLLECT ourselves and spend a few minutes of prayer.

• If we wouldn’t want to be late for an important job interview, or for a meeting with a very important person, the more reason we wouldn’t want to be late for the Holy Mass, where it is God who awaits us.

6. ACTIVE PARTICIPATION:

• The Second Vatican Council’s document on the Sacred Liturgy, “Sacrosantum Concilium” encourages the faithful to actively participate during the Holy Mass.

• ACTIVE PARTICIPATION REQUIRES PUTTING ALL OUR FACULTIES AND SENSES, BODY AND SOUL, TO FOLLOW THE PRAYERS AND READINGS, RESPONDING OR SINGING TO THE PARTS WHICH CORRESPOND TO THE FAITHFUL, WITH ATTENTION, PIETY AND DEVOTION.

• ACTIVE PRESENCE: We must not forget that it is possible to be present in the Church (and its vicinities, e.g., outside the Church where men prefer to stay or young people who wish to be with their friends) without having attended the Holy Mass…so some effort we have to exert to make the most out of the commemoration of the Passion, Death and Resurrection of Our Lord, which we celebrate in the Holy Mass.

• LISTENING WITH ATTENTION: Using a missal or a mass leaflet helps a lot to follow the readings with attention and get the most out of the Word of God and the Holy Mass in general.

• HOMILY: We, priests, must prepare our homilies in order to transmit the Word of God, avoiding at all costs, lengthy, fuzzy sermons which bore the faithful and losing a very important opportunity in catechizing and evangelizing those who are present. Homilies which last more than 10 minutes are usually counterproductive. Simple, few, concrete ideas with practical application based on the readings of the Mass nurture the soul of our brethren.

7. GESTURES: PRAYING WITH THE BODY

• EACH GESTURE BY THE PRIEST AND BY THE FAITHFUL HAS A LITURGICAL/SPIRITUAL MEANING.

• For example, we STRIKE OUR BREAST during the “I confess” to signify our contrition; we STAND UP during the Gospel as a sign of respect to the Word of Our Lord Jesus Christ or readiness to do God’s will; we KNEEL DOWN during the Consecration as a sign of adoration and faith on the miracle of the Transubstantiation when the bread is converted into Christ’s Body and the wine, to His Blood. Those who have problems of kneeling down due to weakness, old age, or illness (gout, arthritis etc.) may remain standing.

• On the PRIEST’S part, when HE OPENS HIS HANDS during the Collect prayer, Prayer over the Gifts and Prayer after Communion, this gesture directed towards heaven is a sign of humble supplication towards the Blessed Trinity to listen and grant his pleas on behalf of the faithful: the priest is a mediator between God and man.

• When he PUTS HIS HANDS PALMS DOWN OVER THE GIFTS, He invokes God to send the Holy Spirit towards the bread and wine he is about to consecrate “in persona Christi”, meaning “in the person of Christ”. When he genuflects after the consecration of the bread and wine during which the miracle of the Transubstantiation occurs, he does it out of adoration towards the Real Presence of Christ!

• LET US LEARN TO PRAY NOT ONLY WITH OUR MIND AND LIPS, BUT WITH OUR ENTIRE BEING AS WELL, doing the gestures which correspond to us during the different moments of the Holy Mass, putting our heart in them as well. With this, we pray with our entire being: body and soul.

8. COMMUNION

• As a sign of our faith and love towards the Real Presence of Our Lord in the Holy Eucharist, it is important to show some REVERENCE AND AFFECTION TO OUR LORD BEFORE, DURING AND AFTER WE RECEIVE THE HOLY COMMUNION.

• BEFORE: Make ACTS OF FAITH, ACTS OF LOVE, SPIRITUAL COMMUNIONS. Above all, we should ask ourselves if we have the proper dispositions to receive Our Lord, i.e., if we are in the STATE OF GRACE (with no mortal sin).

• DURING: When we receive Communion, it is important to acknowledge God’s Real Presence with a sign of reverence which could be a BOW, or KNEELING DOWN…depending on the customs and circumstances in each church or diocese.

• THE IDEAL WAY TO RECEIVE OUR LORD IN COMMUNION IS TO RECEIVE HIM BY MOUTH. Why? To avoid the possibility that some small particles of the Sacred Host will remain in our hands(if we are to receive it in this manner)and get lost or dropped on the floor. Nevertheless, you have the freedom to choose if in your diocese, your Bishop allows reception of Communion by hand. But the priest cannot force you to receive it by the hand if you wish to receive Communion by mouth.

• AFTER: Recollect yourself and be aware that you have God in your body and soul! These are the MOST IMPORTANT MINUTES OF THE WEEK (OR DAY). And when two people who are in love are together, they make the most out of it and they are not at all in a hurry to part ways! It is logical and advisable then that you talk to Our Lord: thank Him, tell Him that you love Him, say sorry for your sins, ask Him a lot not only for your needs and those of your loved ones, but for the Pope, for the needs of the Church, of those who are suffering due to whatever cause, for the holy souls in purgatory, for the conversion of sinners, for vocations….Have a big heart and it’s time to be an insistent beggar to Our Lord!
•  

9. DON’T RUN TO THE EXIT AFTER THE MASS:)

• The Holy Mass ends AFTER the priest gives the blessing and says: “The Mass is ended, go in peace” (or another formula. As a sign of good education and respect, WE REMAIN STANDING TILL THE PRIEST LEAVES THE PRESBYTERY.

• If we have received communion, it is good to spend some few minutes of THANKSGIVING to Our Lord in our body and soul, PHYSICALLY PRESENT IN OUR BODY (DON’T FORGET: THIS IS THE MOST IMPORTANT MOMENT OF THE WEEK!), then leaving the Church quietly so as not to distract others. We must avoid being in a hurry, leaving the Church immediately: it could be a sign of lack of delicacy with Our Lord.

Well, these are some ideas which will help us live the proper Church and Mass etiquette out of love, respect and devotion for God really present in the Holy Eucharist. I’m sure there are more details which could be added, since love takes care of little things and consists in small details of affection, but for now, this would be sufficient.

Praying daily for the spiritual fruits of this page.

Do help me pray for this intention as well.

Take care and God bless you and your loved ones!

-Fr. Rolly Arjonillo, priest of Opus Dei. CATHOLICS STRIVING FOR HOLINESS. We are also in Facebook: www.facebook.com/CatholicsstrivingforHoliness Hope you like our page and invite your friends as well to do so in order to help more people.

If you have friends who do not have a Facebook account but you think would benefit from our posts, they can receive our posts by email once they follow us and subscribe in www.catholicsstrivingforholiness.com

Dr. Taylor Marshall: In defense of “I am not worthy” in the Roman Mass

by Dr Taylor Marshall

The Huffington Post recently published an article titled “Dear Pope Francis, End the Religious Ritual that Devalues Human Life” by Christine Horner.

Ms. Horner writes:

Every single day before communion, millions of Christians verbally declare one of the most destructive phrases in human history.

Stop the press.The tribunal of the Huffington Post’s Congregation for the Doctrine of the Faith has made a judgment. According to them, Catholics are daily reciting: “one of the most destructive phrases in human history.” How awful. Catholics are ruining their self-esteem daily by saying these words in public:

“Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.”

This statement, a recitation of Matthew 8:8, is one of the most destructive phrases in human history…and it has a long history. Every Roman Catholic Pope, bishop, priest, and pious laymen has been reciting this (biblical) phrase daily for over 1,300 years. Yet according to Ms. Horner this acclamation of “unworthiness” is one of the most destructive things a Christian can say.

She is incorrect, but I can see where she is coming form. Our American culture is a cult of self-esteem. In the United States, we are taught that depression, theft, rape, murder, racism, war, unemployment, etc. are essentially caused by a lack of self-esteem.

Dignus, Dignity, and the Imago Deo

Since our culture has lost its roots in the virtue tradition of Christendom, we no longer understand human dignity in terms of being conformed to the imago Dei (image of God). Our worth is no longer related to a divine being that loved to create us and loves to redeem us.

True human dignity relies on theism. When we say in Mass “Lord, I am not worthy, the Latin is “Domine, non sum dignus.” You don’t need to know Latin to see that dignus (Latin: “worthy”) is related to our English term “dignity.”

This is where Ms. Horner at the Huffington Post misses the mark. She claims that our saying, “Lord I am not worthy” is a form “negative reinforcement.” For her it confirms the alleged Catholic strategy of drowning people in guilt and unworthiness – which to her translates as fostering low self-esteem.

Self-Esteem or God-Esteem

The Huffington Post lacks the theological foundation to understand that promoting self-esteem without God-esteem is the path to destruction and sorrow. The “You go girl!” culture of self-affirmation and self-esteem trumpeted by secularist outlets like the Huff-Po for the last 30 years attempts to produce “esteem” from a collective. If enough people say, “You are so beautiful” then this will translate to a girl truly believing she is beautiful. If enough people just say, “You are so intelligent,” it will translate into intelligent people.

The problem for them is that this approach to esteem relies on a consistent collective that reinforces the message. This is why “bullies” are such a problem in the modern self-esteem cult. They are destroying the collective affirmation process. And then there is also the inconsistent messaging. Every one is told they are equally special and worthy, but the media outlets quietly suggest that some are more special and worthy. Taylor Swift, Robert Downey Jr, Jennifer Lawrence, Johnny Depp, Ryan Gosling, and Emma Stone seem be more worthy than the rest of us.

So where do we find find esteem or worthiness?

Worthiness, Suffering, and Martyrdom

When we look at Christianity at the turn of the 4th century, we find Christians standing up to the supreme arbitrator and law giver (the Roman Emperor) and the entire political/social collective (the Roman Empire) for the sake of a dignus that was not granted by collective, the media, the culture, or the secular state.

They discovered a divine dignus.

Saint Agnes of Rome cannot be persuaded to abandon Christ, her virginity, her modesty, or her virtue. Why is she so strong? Because the collective is coming together to affirm her?

No, she is so strong because she finds herself unworthy of anything outside of her life in Christo. Her esteem is thousands of times higher than the richest matrons of Rome – even higher than that of the senator or emperor himself. If Christ rose from the dead, and Christ is truly “under her roof,” well then she has it all.

The Huffington Post and the women’s mags at the supermarket checkout line are trying to lift “self-esteem” to empower people to love themselves and value themselves.

They are telling us, “Don’t say ‘I’m unworthy,’ but rather say ‘I am worthy of everything.’ Deep down inside say to yourself, ‘I have a perfect body. I’m rich. I’m popular. I’m basically Leonardo DiCaprio/Taylor Swift,’ and then you will be so!'”

But let’s be honest. That doesn’t work. And even if you are the sexiest or richest person of the year, does that translate to worthiness and happiness? Apparently not.

Liturgical Worthiness

Our liturgical affirmation Domine non sum dignus is not isolated. It is placed in a context. Let’s look at its location within the Roman Rite:

• Eucharistic Prayer

• Our Father

• “The peace of the Lord be with you always.”

• Agnus Dei

• “Lord I’m not worthy…”

• Reception of Communion

The acclamation, “Behold the Lamb of God” (John 1:29) by Saint John the Baptist is theologically proximate to “I am not worthy,” since John the Baptist also says, “even he who comes after me, the thong of whose sandal I am not worthy to untie” (John 1:27).

The Christian who says, “I am not worthy” has just recited the Our Father, declaring that God is our Father. Not something we are inherently worthy of, but something He grants as a gratuitous gift. Next, the believer hears “The peace of the Lord be with you.” The liturgical context is essential familial, peaceful, and redemptive.

We do say, “I am not worthy,” but the “but” is important. We say, “but only say the word and my soul shall be cleaned.” This statement is an affirmation of hope!

And what is the next phrase that the priest proclaims to the Christian? He proclaims, “The Body of Christ,” and the believer receives the Eucharist. That is the word that makes clean. That is the word that makes worthy.

Conclusion on “Being Worthy”

Ms. Horner does a disservice by isolating one line of liturgical text from the whole of the Eucharistic liturgy. Most non-Catholics have no idea about its placement proximate to the Our Father, the peace, or the climax of Catholic liturgy in the reception of the Body, Blood, Soul, and Divinity of Christ. Most non-Catholic readers do not understand that Christ enters “under the roof” of our mouths and that we become one in Him and He in us. Yet this is where we find our worthiness. When we esteem God, we find our dignity fully. God designed it that way.

Sadly, the cultural self-esteem cult of finding an ever larger and louder voice of affirmation will not transform a man or woman into something beautiful or truly worthy. Only God can do that for us. Without this Eucharistic miracle “under our roofs,” we will continue to be plagued by cultural decline, despair, and violence. With your kindness and love, share the Gospel with others. Invite them to Mass with you this Sunday. Let others see the hope that we have in the Eucharist.

Godspeed,

Taylor Marshall

Aleteia: 5 Reasons to Stay Until the End of Mass

Photo Credit from public domain

Sr. Theresa Aletheia Noble

April 26, 2016

Aleteia

Most of us have probably done it at least once or twice.

We make a beeline for the door with our heads down after receiving communion because we have something important to do.

We hope our pastor and friends won’t notice. And perhaps they don’t. But Someone does.

As a religious sister who has moved around quite a bit, I am surprised by how drastically different parishes in some areas of the country are from others. I am from Oklahoma and rarely see people leaving Mass early. I used to live in California, and in the parish I attended, people came late and sometimes left early. I am now in the northeast and am surprised by how many people leave Mass early. But these patterns also depend on the parish. It is an interesting phenomenon. An isolated incident is not that concerning to me. But when half the parishioners have disappeared to the parking lot before the closing song has ended, it makes my heart a little sad.

Sometimes I want to run after the people I see walking briskly out of church straight from the communion line and shake them and say, “You have Jesus inside you! Take a minute to talk to him, to thank him, to love him!”

Do you need some motivation to stay a little longer to attend the entire Mass? Do you know some other people who might?

Here are some reasons I stay until the end of Mass, (besides the fact that I am a nun and it would be scandalous if I ran out right after communion every Sunday):

1. Communion Is About Communing: When we receive communion, we receive Jesus himself. When we eat and run it is like visiting a friend and the moment he is able to sit down and be present to us we jump up and run out the door yelling, “It was so great to spend time with you, see you next week!” Communion is about communing with our Lord and Savior. In order to commune, we have to actually savor this special time with him and take a few moments to be with our Lord.

2. It’s Not Nice to Be Rude: Before Mass in the convent, we have a half hour of silent meditation on the Gospel. Sometimes I am late. I walk quickly in with my head down, embarrassed that everyone can see that I slept in. Recently, I realized that my motivation to be on time should not be to avoid embarrassment but because I am going to see Jesus. Why are we often more concerned with other people’s reactions than we are with Jesus’? We think, I have to run because I have so much to do, so-and-so is waiting for me! But why is it easy for us to leave early and come late when it is the Creator of the Universe who is hoping to see us?

FINALLY CBCP RULED OUT THAT KNEELING SHOULD REMAIN FROM CONSECRATION UNTIL THE GREAT AMEN!

"This is My Body which will be given up for you..." (Lk. 22:19; 1 Cor. 11:24) -Photo Source:1Peter5

On the QUESTION of Kneeling or Standing

After the Consecration Until After the GREAT AMEN

During the Eucharistic Celebration

Source: CBCP News

March 19, 2016

Your Eminences and Excellencies,

During the January 2016 112th CBCP Plenary Assembly in Cebu, there was a discussion on the issue of standing or kneeling after the consecration until after the Amen. The discussion included a question on why we do not continue kneeling after the consecration until after the Amen. After a short discussion, the Permanent Council of the CBCP was tasked to look into this issue.

So, at the March 15, 2016 meeting of the CBCP Permanent Council one of the issues discussed was this issue on the posture of standing after the consecration and to keep standing or of kneeling after the Sanctus until after the Amen of the Eucharistic Prayer. This is the reason for this letter.

Before the 1990s, we can still recall that we had the established practice of kneeling after the Sanctus until after the Amen of the Eucharistic Prayer.

In the 1990s the practice of standing after the consecration was begun. This change in the established practice was based on the 1990 Guidelines for the Eucharist which were approved by the CBCP in January 1990. Number 3 of the 1990 Guidelines states: “The people should kneel from the Sanctus until the end of the Eucharistic Prayer…. If the acclamation after the consecration is sung, the people may stand for it and keep standing.” However, in reality the practice became always standing after the consecration until the Amen.

In January 2003 at the 86th CBCP Plenary Assembly, one of the proposals that the CBCP approved to include among the Philippine Adaptations to the General Instructions of the Roman Missal 2002 was:“Proposed Philippine Adaptation: ‘In the Philippines, the people kneel after the Sanctus, rise for the memorial acclamation, and kneel after the Lamb of God.’”

In both instances, the 1990 Guidelines for the Eucharist and the proposed Philippine Adaptations to the General Instructions of the Roman Missal 2002, no recognitio was ever received from Rome.

Specifically for the Philippine Adaptations to the General Instructions of the Roman Missal 2002 that were submitted to Rome, no answer was ever received. Archbishop Romulo Valles, during an ad limina visit in September 2003, made a follow up at the office of the Congregation for Divine Worship and the Discipline of the Sacraments on the status the Philippine proposed adaptations. After that, until up to now we have not received a formal written reply.

In February 2016, Bishop Julius Tonel, Chairman of the Episcopal Commission on Liturgy, made a query with the Secretary of the Congregation for Divine Worship and the Discipline of the Sacraments about this specific proposed adaptation. In reply to his query, it was confirmed that a formal reply or recognitio had never been given.

With the above information, we sought the advice of some of our bishops knowledgeable in the Code of Canon Law. They have responded that no answer or silence from Rome means that the recognitio has not been given. Without the recognitio the CBCP does not have the authority to make or implement any such adaptation. This being the case, we have to revert to the established practice before the request.

Based on the above documented information, the Permanent Council came to the decision that we must ABANDON the practice of standing after the consecration until the Amen as we do not have the authority to make such an adaptation nor do we have the authority to implement it. We must go back to the previously established practice of kneeling after the Sanctus until after the Amen of the Eucharistic Prayer.

To go back to our established practice is very much in keeping with our current General Instructions of the Roman Missal, approved by the CBCP and given the needed recognition from Rome, published in the Philippine Edition of the Roman Missal of 2011. Number 43 states: “Where it is the practice for the people to remain kneeling after the Sanctus until the end of the Eucharistic Prayer …, it is laudable for this practice to be retained.”

Another way of saying this is that we go back our established practice where the people kneel beginning after the Sanctus and remain kneeling until after the Amen of the Eucharistic Prayer knowing that this is in harmony with the present GIRM.

You are kindly requested to inform our clergy and Catholic faithful about this re statement of position and lead them, through liturgical catechesis, to deepen our reverence for the Most Blessed Sacrament. The spirit of the law is to observe greater reverence for the Real Presence.

We remind you of some lines contained in our Pastoral Exhortation to Open the 2016 Year of the Eucharist and the Family:

Kneeling is part of our Christian culture. We cannot abandon or set aside the culture of kneeling in favor of the culture that says as freemen we must face God on our feet. Bending the knee before the tabernacle in genuflection, kneeling down at the celebration of the Eucharist, kneeling down to adore the exposed Blessed Sacrament—these are little but sublime acts of adoration that we must preserve and protect.

Sincerely yours,

+SOCRATES B. VILLEGAS