Encyclical Ecclesia de Eucaristia
(0900 K Fri 18 April 2003) I have not yet read it, but here are links to it.
(1035 K Friday 18 April 2003). I have now read the encyclical. Here are my thoughts on it.
I am struck by the approach taken in n. 10:
"It is my hope that the present Encyclical Letter will effectively help to banish the dark clouds of unacceptable doctrine and practice, so that the Eucharist will continue to shine forth in all its radiant mystery."
He is the pope. He can preach and exhort. But he has limited power and can only "hope" that this will "effectively help".
There is considerable encouragement for the "law and order" approach I have been taking. For example:
"42. The safeguarding and promotion of ecclesial communion is a task of each member of the faithful, who finds in the Eucharist, as the sacrament of the Church's unity, an area of special concern. More specifically, this task is the particular responsibility of the Church's Pastors, each according to his rank and ecclesiastical office. For this reason the Church has drawn up norms aimed both at fostering the frequent and fruitful access of the faithful to the Eucharistic table and at determining the objective conditions under which communion may not be given. The care shown in promoting the faithful observance of these norms becomes a practical means of showing love for the Eucharist and for the Church."
I am particularly impressed with Chapter Five "The Dignity of the Eucharisitic Celebration". It describes the history and how:
"This led progressively to the development of a particular form of regulating the Eucharistic liturgy, with due respect for the various legitimately constituted ecclesial traditions." (n. 49)
I see n. 52 as particularly important:
"52. All of this makes clear the great responsibility which belongs to priests in particular for the celebration of the Eucharist. It is their responsibility to preside at the Eucharist in persona Christi and to provide a witness to and a service of communion not only for the community directly taking part in the celebration, but also for the universal Church, which is a part of every Eucharist. It must be lamented that, especially in the years following the post-conciliar liturgical reform, as a result of a misguided sense of creativity and adaptation there have been a number of abuses which have been a source of suffering for many. A certain reaction against "formalism" has led some, especially in certain regions, to consider the "forms" chosen by the Church's great liturgical tradition and her Magisterium as non-binding and to introduce unauthorized innovations which are often completely inappropriate.
I consider it my duty, therefore to appeal urgently that the liturgical norms for the celebration of the Eucharist be observed with great fidelity. These norms are a concrete expression of the authentically ecclesial nature of the Eucharist; this is their deepest meaning. Liturgy is never anyone's private property, be it of the celebrant or of the community in which the mysteries are celebrated. The Apostle Paul had to address fiery words to the community of Corinth because of grave shortcomings in their celebration of the Eucharist resulting in divisions (schismata) and the emergence of factions (haireseis) (cf. 1 Cor 11:17-34). Our time, too, calls for a renewed awareness and appreciation of liturgical norms as a reflection of, and a witness to, the one universal Church made present in every celebration of the Eucharist. Priests who faithfully celebrate Mass according to the liturgical norms, and communities which conform to those norms, quietly but eloquently demonstrate their love for the Church. Precisely to bring out more clearly this deeper meaning of liturgical norms, I have asked the competent offices of the Roman Curia to prepare a more specific document, including prescriptions of a juridical nature, on this very important subject. No one is permitted to undervalue the mystery entrusted to our hands: it is too great for anyone to feel free to treat it lightly and with disregard for its sacredness and its universality."
Perhaps this new document from the Roman Curia will provide more details.
The encyclical does not talk about when the 2002 Roman Missal should have been implemented. It does not teach about changes that it made. It does not mentioned the instituted ministries of lector or acolyte.
But there are signs of a change in direction. In n. 10 the encyclical has:
"Other positive signs of Eucharistic faith and love might also be mentioned.
Unfortunately, alongside these lights, there are also shadows. In some places the practice of Eucharistic adoration has been almost completely abandoned. In various parts of the Church abuses have occurred, leading to confusion with regard to sound faith and Catholic doctrine concerning this wonderful sacrament. At times one encounters an extremely reductive understanding of the Eucharistic mystery. Stripped of its sacrificial meaning, it is celebrated as if it were simply a fraternal banquet. Furthermore, the necessity of the ministerial priesthood, grounded in apostolic succession, is at times obscured and the sacramental nature of the Eucharist is reduced to its mere effectiveness as a form of proclamation. This has led here and there to ecumenical initiatives which, albeit well-intentioned, indulge in Eucharistic practices contrary to the discipline by which the Church expresses her faith. How can we not express profound grief at all this? The Eucharist is too great a gift to tolerate ambiguity and depreciation."
Hopefully this "profound grief" will lead to action to correct the abuses.
By J.R. Lilburne, 18 March 2003. I give what I have written on this page to the public domain.
Other sites:
Encyclical Ecclesia de Eucaristia at www.vatican.va
Vatican Press Office summary at www.zenit.org